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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,   N.  J. 

Presented  by 

TVie.  Wic^ow  of  &eoro■e."Il4^c^^  ^    ^6 

E''    v_0     .W53    1393 
Wigle,    E. 
Prevailing  prayer 


CONTENTS. 

FACE, 
LECTURE  I. 

Prevailing  Prayer  the  Great  Work;   or,  We  Must  Conquer 

on  our  Knees.  ------  g 

LECTURE  IL 
Prevailing    Prayer,   its   Nature,   Theories    and    Distinctions; 
or.   Prevailing  Prayer  the   Key  to  the   Greatest  Victor- 
ies Possible  to  the  Church  of  God  in  this  World.  -         27 
LECTURE  in. 
Prevailing  Prayer  and  its  Conditions;  or,  "What  Must  I  do?"        54 

LECTURE  IV. 
Prevailing   Prayer  and   Humility;    or.  The  Servant  of   all  is 

Greatest  of  all.  -..-.-  71 

LECTURE  V. 
I    Prevaihng   Prayer   the    Prayer   of   the    Righteous;    or,  Obe- 
dience the  Pathway  to  Power  in  Prayer.  -  -  8a 
LECTURE  VI. 
Prevailing  Prayer  and  the  Name  of  Christ;  or,  "  The  Power 

of  Jesus'  >4ame."  ------     106 

LECTURE  VII. 
Prevailing  Prayer  the  Prayer  of  Faith;   or,  the  all  Inclusive 

Condition.  -  -  -  -  -  -  -120 

LECTURE  VIII. 
H  Prevailing  Prayer  the  Prayer  of  Faith;  or,  Is  Saving  Faith  a 
Gift  of  God  ?  Also,  the  Difference  between  Saving  Faith 
and  "the  Gift  of  Faith."  -  .  .  -  140 

LECTURE  IX. 
Prevailing  Prayer  the  Prayer  of   Faith;  or,  Faith,  its  Begin- 
ning, Growth  and  Perfection.  _  -  -  -       158 
LECTURE  X. 
Prevailing  Prayer  the   Prayer  of   Faith;  or,  the  Trials   and 

Triumphs  of  Faith. 184 

LECTURE  XI. 
Trevailing   Prayer'  the   Prayer   of    Faith;    or.  Faith  and  its 

Concomitants.  __----  203 

LECTURE  XIL 
Prevailing   Prayer   and    Personal    Help   from    God;    or,    the 
First  Great  Condition  of   the  Salvation  of  a  Lost  World 
is  Divine  Help  for  the  Church  in  Answer  to  the  Prayer- 

"Lord  Help  Me." 223 

LECTURE  XIII. 
Prevailing  Prayer  and   Importunity;  or,  the  Most  Obstinate 

Faith  the  Most  Pleasing  to  God.  -  .  -         235 

LECTURE  XIV. 
Prevailing  Prayer  the  Prayer  of  Fervency;  or,  the  Power  of 

Intensity.  -------      254 


•■  CONTENTS.  ^ 

LECTURE  XV. 
Prevailing   Prayer   and   Continuous   Prayer;    or,    Incessancy 

Wins.  -..---.  270 

LECTURE  XVL 
Prevailing   Prayer   and   Power;    or,  the  Power  of   Prayer  is 

the  Omnipotence  of  God.  -  -  .  .  283 

LECTURE  XVII. 
Prevailing  Prayer  and  Power;   or,  the  Measure  and   Results 

of  Power.  -.-.--  301 

LECTURE  XVIII. 
Prevailing   Prayer  and   Intercessory  Prayer;   or,  the  Priestly 

Power  of  Believers.  -  -  -  -  -  316 

LECTURE  XIX. 
Prevailing  Prayer  and  Intercessory  Prayer;   or,  he  who  Pre- 
vails with  God  Prevails  with  Men.  -  _  .         332 

LECTURE  XX. 
Prevailing  Prayer  and  Intercessory  Prayer;  or,  what  Follows 

the  Use  of  Priestly  Privilege  and  Power  in  Prayer.  365 

LECTURE  XXI. 
Prevailing  Prayer  and  Personal  Effort;  or,  Faith  alone  Saves, 

but  not  the  Faith  that  is  Alone.  -  .  -  378 

LECTURE  XXII. 
Prevailing   Prayer  offered  by  the  Help  of  the   Holy  Spirit; 

or,  our  Sufficiency  is  of  God.  -  -  -  394 

LECTURE  XXIII. 
Prevailing   Prayer  and  the  Word;   or,  the  Transmutation  of 
the  VVord  into  the  Experience  and  Character  of  the  Be- 
liever. -....--  410 

LECTURE  XXIV. 
Prevailing    Prayer    and    the    Word;    or.    Prevailing    Prayer 

moves  God  to  Empower  His  Truth  to  Move  Men.        -       423 

LECTURE  XXV. 
Prevailing  Prayer  and  its  Answer;  or.  How  may  I  Know  that 

my  Prayer  May  be  Answered  ?  -  -  -  446 

LECTURE  XXVI. 
Prevailing   Prayer   and  its   Answer;   or,  how  may  I   Know 

that  my  Prayer  Is  Answered  ?  -  -  -  457 

LECTURE  XXVII. 
Prevailing   Prayer,   Secret  and   United;   or.  Single   Handed 

and  Concerted  Prayer.  -  .  .  .  .       474 

LECTURE  XXVIII. 
Prevailing   Prayer  and  a  Revival;  or,  "Revival  Fires  are 

Kindled  by  the  Breath  of  Prayer."  •  -  -       486 


^73 


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REV.  E.   WIGLE 


PREVAIIsING  PRAYER 


OB 


THg  §g6R§T 


OF 


SOUL  WINNING 


BY  REV-  E.  WIGLE 


FIFTEENTfi  TfiOUSAND. 


tHi  CONTINENTAL  PUBLISHING  CO., 
GRAND  RAPIDS,  MICH, 
1893 


TO  THE 

MEMORY 

OF 

MY   SAINTED    MOTHER 

FROM   WHOSE    EXPERIENCE   AND   EXAMPLE 

;:    LEARNED   OF   THE   "UNSEARCHABLE   RICHES 

OF   CHRIST,"   AND   THE   AMAZING   POWER   OF 

PRAYER 

THIS   VOLUME   IS   INSCRIBED   WITH   GRATEFUL 
AND   REVERENT   AFFECTION. 


Entered  according  to  Act  of  Congress^  in  the  year  i8gi,  by 

REV.  E.  WIGLE. 
In  the  Office  of  the  Librarian  of  Congress ^  at  Washington. 


T.  B.   ARNOLD 

CHICAGO 
BOOK  PRINTER  AND  PUBLISHER. 


INTRODUCTION. 


Prayer  is  so  mighty  an  instrument  that  no  one  ever  thoroughly 
mastered  all  its  keys.  They  sweep  along  the  infinite  scale  of  man's 
wants  and  God's  goodness,  — Hugh  Miller. 

That  these  lectures  were  not  designed  to  appear  in 
collective  form,  or,  indeed,  to  court  the  more  public  light 
at  all,  needs  no  disclosure.  They  are  published  out  of 
regard  to  the  wish  of  many  friends,  in  whose  hearing 
they  were  delivered ;  also,  that  they  may,  in  some  meas- 
ure, in  like  manner  help  others  who  have  not  heard  them. 

They  will  be  of  unequal  interest,  according  to  the 
standpoint  from  which  they  are  viewed,  the  state  of  the 
reader's  heart  at  the  time  of  reading  them,  or  the  degree 
of  knowledge  of  the  subject  already  possessed.  Some 
are  decidedly  practical,  others  are  somewhat  expository, 
and  still  others  slightly  argumentative. 

To  the  reader  of  this  introduction  no  apology  is 
offered  for  calling  the  attention  of  the  reading  public  to 
a  few  thoughts  on  the  subject  of  prayer.  The  importance 
of  the  subject  demands  that  all  possible  help,  bearing  on 
this  theme,  be  given  to  the  people.  The  literature  of 
the  Church  on  this  subject  is  yet  meagre,  in  comparison 
with  the  interests  centering  in  it. 

Sir  Isaac  Newton,  after  his  marvelous  discoveries  in 
science,  said:  "Still  the  great  ocean  of  truth  lies  all 
undiscovered  before  me."  How  much  more  must  the 
author  confess  that  he  has  received  but  a  glimmer  of 
light  on  this  wonderful  subject,  while  illimitable  floods 
sweep  outward  and  upward  toward  a  mysterious  infinity. 

These  lectures  are  given  to  the  public  for  the  benefit 
of  learners,  and  not  for  those  who  understand  the  subject 
perfectly. 


iV  INTRODUCTION. 

What  may  be  of  no  assistance  to  one  may  be  just 
what  another  needs. 

Though  the  author  may  not  have  said  anything  worthy 
of  the  attention  of  the  reading  public,  yet  the  quota- 
tions made  from  many  of  the  ablest  and  most  devout 
thinkers  of  this  and  other  ages,  deserve  to  be  carefully 
read  and  r^-read. 

Evidently  a  fuller  statement  of  the  subject  ought  to 
be  made  than  has  yet  appeared  ;  hence,  for  the  sake 
of  those  whose  minds  are  not  as  fully  disciplined  and 
stored  as  those  of  the  more  fortunate,  many  of  the 
truths  stated  are  more  fully  explained  and  illustrated 
than  they  otherwise  would  have  been. 

Having  prepared  these  lectures  while  engaged  in 
evangelistic  work  (the  chief  object  in  prayer  being  the 
salvation  of  sinners),  necessarily  the  prayer  of  media- 
tion—  intercession  for  others  —  was  chiefly  in  mind  (in- 
tercessory prayer  is  the  great  work),  and  hence  appears 
most  prominently  in  the  lectures,  yet  the  same  princi- 
ples, in  the  main,  underlie  prayer  for  any  purpose. 

One  reason  for  the  great  variety  of  thoughts  pre- 
sented, grows  out  of  the  fact  that  a  multitude  of  ques- 
tions were  put  to  the  author,  by  the  people,  who  were 
always  invited  to  ask  questions,  or  request  explanations, 
during  the  delivery  of  the  lectures. 

In  the  preparation  of  the  lectures  it  has  been  con- 
stantly in  mind  to  so  state  the  thoughts  presented 
that  a  child  might  understand  them  ;  also  that  a  greater 
number  of  Christians  might  better  understand  the  sub- 
ject of  prayer,  as  taught  in  the  Word  of  God,  and  to 
furnish  ample  illustrations  of  its  power,  that  believers 
might  thus  be  led  to  have  greater  faith  in  prayer  and 
greater  faith  in  God ;  for  in  proportion  as  Christians 
understand  this  subject,  the  more  certainly  and  easily 
will  they  offer  the  prayer  of  faith. 

It  is  very  apparent  that  it  is  not  because  the  people 


tNtkODUCtlON.  V 

do  not  zva7it  to  pray  prevailingly  that  so  few,  compara- 
tively, do  so,  but  because  of  a  wajit  of  knoivledge  of  how 
to  so  pray.  To  set  Christians  to  praying  prevailingly 
is  to  get  at  the  root  of  all  success  in  Church  work,  and 
the  secret  of  soul  saving. 

Some  of  the  incidents  and  illustrations  are  familiar 
to  ministers  of  the  Gospel.  They  are  inserted  for  the 
benefit  of  those  not  so  widely  read  in  this  kind  of  litera- 
ture. 

Now  and  then  a  statement  may  be  made  that  the 
reader  cannot  endorse.  Let  him  not  condemn  it  until  he 
shall  have  read  the  book  through,  and  find  no  explana- 
tion, or  justification,  of  the  view  presented.  There  is 
more  or  less  a  systematic  arrangement  of  the  thoughts 
presented,  so  that  a  point  that  he  may  hope  to  see  dis- 
cussed in  a  certain  lecture  may  be  stated  in  some  other, 
in  a  more  appropriate  relation. 

What  may  not  be  fully  understood  in  one  lecture, 
may  be  explained  more  fully  in  another.  For  instance, 
the  eighteenth  may  not  be  fully  understood  without 
reading  the  nineteenth  and  twentieth.  The  five  lectures 
on  faith  should  be  read  consecutively. 

These  lectures  are  given  to  the  public  in  the  same 
form,  and  much  in  the  same  order,  that  they  were  deliv- 
ered in  evangelistic  services ;  hence,  the  reader  should 
imagine  himself  as  one  of  the  audience  to  which  they 
were  addressed. 

No  attempt  at  a  display  of  scholarship,  a  critical 
exegesis  of  the  Scripture  passages  quoted,  or  a  rigid 
methodical  arrangement  of  the  thoughts  advanced,  but 
a  simple  off-hand  statement  of  what  seemed  to  be 
truths  that  ought  to  be  more  fully  and  generally  dwelt 
upon,  and  that  stand  vitally  related  to  the  greatest 
possible  triumphs  of  the  Church  of  God  in  this  world. 

Having  spent  twenty  years  in  the  pastorate,  there  is 
a  profound  sympathy  entertained,  by  the  author,  for 
both  pastors  and  Churches  struggling  to  save  men. 

AUTHOR. 


PRAYER. 

Lord,  what  a  change  within  us  one  short  hour 
Spent  in  Thy  presence  will  prevail  to  make! 
What  heavy  burdens  from  our  bosoms  take  ; 
What  parched  grounds  refresh,  as  with  a  shower. 

We  kneel — and  all  around  us  seems  to  lower; 
We  rise — and  all,  the  distant  and  the  near, 
Stands  forth  in  sunny  outline,  brave  and  clear ; 
We  kneel :  how  weak! — we  rise:  how  full  oi  power  ! 

Why,  therefore,  should  we  do  ourselves  this  wrong. 
Or  others — that  we  are  not  always  strong  ? 
That  we  are  ever  overborne  with  care  ; 
That  we  should  ever  weak  or  heartless  be, 
Anxious  or  troubled,  while  with  us  in  prayer. 
And  joy,  and  strength,  and  courage  are  with  Thee. 

--Trench. 


LECTURE  I. 

PREVAILING  PRAYER    THE    GREAT  WORK;    OR,    WE 
MUST  CONQUER  ON  OUR  KNEES. 

PRAYER    EMBODIES    ALL. 

Prevailing  prayer  implies  and  embodies  all 
works,  as  the  seed  embodies  the  trunk,  roots, 
branches,  flowers  and  fruitage  of  the  tree. 

The  history  of  piety  is  the  history  of  prayer. 
All  piety,  and  successful  Christian  work,  begin, 
continue  and  end  with  prayer.  From  the  offering 
of  Abel's  acceptable  sacrifice  down  to  the  present 
moment,  all  blessings  of  grace  have  been  be- 
stowed, in  answer  to  the  triple  intercession  of  the 
Son   of  God,  the  Holy  Spirit    and    believing  souls. 

THE    ANGEL    AND  JACOB. 

The  angel  said  to  Jacob  (Gen.  32:28):  "Asa 
prince  hast  thou  power  with  God  and  with  men, 
and  hast  prevailed."  Or,  as  a  learned  divine  has 
translated  this  scripture,  "  As  a  prince  hast  thou 
power  with  God,  and  with  men  shalt  thou  also 
prevail."  If,  by  the  effort  of  prayer,  we  may 
prevail,  both  with  God  and  with  men,  is  there 
anything  else  in  Hfe  that  we  can  do  which,  in 
importance  and  power,  is  equal  to  prayer.^  On 
the  da}^  of  Pentecost,  the  preacher  and  the  whole 
Church  being  full  of  faith,  the  Holy  Ghost,  and 
power,  in  answer  to  the  prayer  of  faith,  one  ser- 
mon resulted  in  the  conversion  of  three  thousand 
souls.  To-day  three  thousand  sermons,  without 
this   power  in    answer   to  prayer,  would    not  save 


lO  PREVAILING  PRAYER 

one  sinner.  The  more  of  churches  and  sermons 
we  have,  without  prayer,  that  brings  an  endue- 
ment  of  power,  the  worse  are  we  off.  They  are 
a  savor  of  death  unto  death,  and  as  someone 
has  said:  "If  there  were  a  religion  to-day  that 
had  the  doctrines  and  all  the  ordinances  of  the 
New  Testament,  and  yet  without  the  baptism  of 
the  Holy  Ghost  (in  answer  to  prayer)  it  would  not 
be  Christianity." 

INTERESTING    SIGHT. 

Because  of  the  interests  pending,  and  the 
power  God  has  placed  at  the  disposal  of  him 
who  prays,  the  most  interesting  sight  in  this 
world  is  a  man  in  the  act  of  prayer.  The  angels 
of  God  look  with  wonder,  and  the  Lord  of  angels 
bends  from  His  lofty  throne  and  exclaims: 
"Behold,  heprayeth!" 

PRAYER    SUPERIOR. 

While  prevailing  prayer  is  the  condition  of 
the  efficacy  of  all  other  means  of  grace,  it  is 
itself  the  highest,  simplest,  most  universal,  most 
comprehensive  and  most  effective  of  them  all. 

I  shall  not  attempt  a  formal  comparison  of 
the  importance  of  prevailing  prayer  and  that  of 
other  means,  to  be  used  in  saving  sinners,  but 
simply  so  speak  of  it,  as  that,  I  fancy,  its  superiority 
as  a  means  of  grace,  will  appear. 

PRAYER    MOST    ESSENTIAL. 

God  has  revealed  the  necessity  of  prayer  and 
its  almost  unlimited  power.  "  Ask,  and  it  shall 
be  given  you."  "  All  things  are  possible  to  him 
that  believeth."  Prayer  is  intimately  associated 
with  man's  salvation,  and  without  it  we  cannot 
be   saved.      How   much,    in    Christian    experience 


THE  GREAT  WORK.  1 1 

and  Christian  labor,  depends  on  prayer!  Without 
prayer  for  the  power  of  the  Holy  Ghost,  to 
attend  the  truth  preached,  the  Word  will  be  a 
dead  letter.  ''The  letter  killeth,  but  the  spirit 
giveth  hfe:'  I  do  not  wonder  that  there  are  so 
many  dead  churches.  "  It  is  the  unction  that 
makes  the  preacher.''  How  did  Fletcher  get 
this  unction.?  By  praying  "without  ceasing;'' 
by  pleading,  wrestling,  and  prevailing  at  a  throne 
ot  grace.  All  great  soul-winners  have  conquered 
on  ^  their  knees.  Without  prevailing  prayer  the 
social  meetings  become  as  cold  as  death,  and  the 
church  will  dwindle  and  become  extinct. 

PRAYER    AND    POWDER. 

There  is  no  lack  of  machinery  in  the  Church 
and  Sunday  school.  What  is  wanting,  in  so 
many  instances,  is  the  power  of  the  Holy  Ghost, 
to  energize  this  machinery.  The  Spirit  of  God 
is  the  Great  Agent,  who  is  the  source  of  all 
vitality  and  power  in  the  Church.  His  life  and 
power  are  given  in  answer  to  the  prayer  of  faith, 
and  never  otherwise.  How  did  the  early  Church 
get  this  power.?  What  could  they  have  done 
without  it.?  What  did  they  do  with  it.?  What 
can  we  do  without  it— what  with  it.?  How  are 
we  to  get  it.?  A  writer  says  of  the  sainted 
Bramwell:  "I  attrSute  the  greater  portion  of 
his  success  in  the  ministry  to  his  diligence  in 
prayer." 

PRAYER    THE    GREAT    WORK. 

As  we  advance  we  see  in  prayer  the  great 
means  for  obtaining  strength  and  wisdom  for  our 
work  in  the  Lord's  service.  As  we  understand 
this   subject,  we  will  see,  more   and   more,  that  in- 


12 


PREVAILING  PRAYER 


tercessory  prayer  (mediation  for  others)  is  the  most 
important,  and  the  most  real  work,  the  Christian 
has  to  do.  Prevailing  prayer  leads  us  into  a 
holy  and  intimate  nearness  to  God.  It  is  the  only 
way  of  approach  to  God — the  only  medium 
of  communion  with  Him.  Prevailing  with  God  is 
the  secret  of  prevailing  with  men,  and  must 
precede  it.  On  what  we  transact  with  God,  at 
a  throne  of  grace,  depends  what  we  may 
accomplish  with  men.  We  may  pray,  and  sing, 
and  preach,  until  we  drop  into  our  graves,  but 
until  we  prevail  all  will  go  for  nothing.  It  is 
one  thing  to  pray^  and  another  thing  to  -prevail  in 
prayer. 

PRAYER    WINS. 

Esau  was  conquered  while  Jacob  was  on  his 
knees.  The  lions'  mouths  were  closed  while 
Daniel  was  on  his  knees.  Elijah  prayed,  *'  and 
it  rained  not  for  the  space  of  three  years  and 
six  months."  Again  he  prayed,  "  and  it  came  to 
pass,  in  the  meanwhile,  that  the  heavens  were 
black  with  clouds,  and  wind,  and  there  was  a 
great  rain."  When  the  idolatrous  Israelites  had 
made  them  a  golden  calf,  and  worshiped  it, 
God  determined  to  destroy  them,  and  said  to 
Moses:  "  I  have  seen  this  people,  and  behold  it 
is  a  stiff-necked  people;  now,  let  me  alone,  that 
my  wrath  may  wax  hot  against  them,  and  that  I 
may  consume  them,  and  I  will  make  of  thee  a 
great  nation."  And  Moses  besought  the  Lord, 
his  God,  and  said,  "  Lord,  why  doth  thy  wrath 
wax  hot  against  Thy  people.^  ^  "^  Turn 
from  Thy  fierce  wrath,  and  repent  of  this  evil 
against  Thy  people."     "And  the  Lord  repented  of 


THE  GREAT  WORK.  IJ 

the  evil  which  He  thought  to  do  unto  His  people." 
But  for  the  prayer  of  Moses,  God  would  have 
annihilated  the  whole  nation  instead  of  cutting 
off  but  three  thousand  of  the  idolators!  Strange 
as  it  may  seem,  yet  the  life  of  a  nation  depended 
on  Moses'  offering  the  prayer  of  faith! 

"Oh,  wondrous  power  of  faithful  praver! 
What  tongue  can  tell  the  almighty  grace? 
God's  hands  are  bound  or  open  are, 
As  Moses  or  Elijah  prays! 
Let  Moses  in  the  spirit  groan; 
And  God  cries  out,  '  Let  me  alone.*  " 

When  Haman  sought  revenge  on  all  the  Jews 
in  all  the  realms  of  Ahasuerus,  because  of  the 
insult  tendered  him  by  Mordecai  the  Jew;  and 
when  it  v/as  decreed  by  the  king  that  all  the 
Jews  should  be  put  to  death,  Mordecai  informed 
Queen  Esther  of  the  bloody  plot;  and  the  queen 
bade  Mordecai:  ''Go  gather  together  all  the 
Jews  that  are  present  in  Shushan,  and  fast  ye 
for  me;  and  neither  eat,  nor  drink,  three  days, 
night  or  day.  I  also,  and  my  maidens  will  fast 
likewise/  and  so  will  I  go  in,  unto  the  king, 
which  is  not  according  unto  the  law;  and,  if  I 
perish,  I  perish."  When  the  Jews  had  thus,  for 
three  days  and  three  nights,  fasted  and  prayed, 
God  answered  and  delivered  them,  and  destroyed 
their  enemy.  I  ask,  what  could  have  availed  in 
this  case  hwt  fasting  and  fray  erf  He  who  prays 
in  faith  enlists  Almighty  God,  all  the  armies  of 
heaven,  and  every  law  of  the  universe,  in  the 
interests  of  his  cause.  ^ 

LIFE    AND    SALVATION    DEPEND    ON    PRAYER. 

Strange  as  it  may  seem,  nevertheless,  the 
lives    of   the    multitude     of    the    Jews,    scattered 


14  PREVAILING  PRAYER 

throughout  the  vast  realm  of  Ahasuerus,  depended 
on  fasting  and  prayer.  Strange  as  it  may  seem, 
nevertheless,  the  eternal  salvation  of  the  lost  of 
this  community  depends,  almost  infinitely  more, 
upon  the  efforts  of  the  Church  at  a  throne  of 
grace,  than  upon  all  other  efforts  combined;  for  it 
is  in  answer  to  prevailing  prayer  that  power  is 
given  to  endue  the  Church  and  move  the  lost 
Christ-ward.  Peter  was  released  from  prison 
while  the  Church,  at  Jerusalem,  were  on  their 
knees. 

FAITH    IS    THE    CONQUEROR. 

Brethren,  I  have  called  your  attention  to  these 
Scripture  statements  to  illustrate  the  truth:  *' This 
is  the  victory  that  overcometh  the  world,  even 
our  faith.''  Faith  is  the  victory!  Not  simply 
attempts  to  overcome  the  world,  but  actually  and 
triumphantly  "overcometh  the  world!!"  "Over- 
cometh the  world  "  because  the  power  of  faith  is 
the  omnipotence  of  God! 

POWER  OF  PRAYER  ON  THE  DAY  OF  PENTECOST. 

It  was  the  power  of  the  Holy  Ghost  given 
the  Church  in  answer  to  the  prayer  of  faith,  that 
made  the  truth  in  Peter's  sermon  on  the  day 
of  Pentecost,  effectual  in  the  conviction  and 
conversion  of  three  thousand  souls.  Without  this 
power  in  answer  to  prayer,  the  multitude  would 
have  remained  unmoved,  except,  that  probably 
they  would  have  become  so  enraged  that  Peter 
would  have  lost  his  life.  The  prayer  of  faith 
brought  a  power  that  enchained  the  rabble  and 
subdued  the  otherwise  invincible.  It  was  the 
power  of  God  that  came  while  Paul  and  Silas 
prayed  and   sang   praises  to  God, /that    made  the 


THE  GREAT  WORK.  ^  5 

earth  to  quake  and  sinners  tremble,  and  that 
opened  the  prison  doors  and  the  doors  of  wicked 
hearts.  The  power  that  did  these  things  centuries 
ago,  can  do  the  same  to-day.  This  power  is 
placed  at  our  disposal,  in  answer  to  the  prayer 
of  faith. 

The  Syro-Phoenician  woman,  whose  daughter 
was  a  demoniac,  cried  out  of  her  maternal  heart: 
"  Have  mercy  on  me,  O  Lord,  thou  Son  of  David, 
*  *  Lord  help  me!''  To  which  Christ  responded 
(mark  His  -words  ly^  '-' O  Tvoman^  great  is  thy 
faith^  be  it  unto  thee,  even  as  thou  wilt!  And 
her  daughter  was  made  whole  from  that  very 
hour."  The  all  important  thing  for  that  mother 
to  do,  was  to  believe — prevail! !  So,  my  brethren, 
the  all  important  thing  for  us  to  do,  is  to 
believe — to  have  great  faith  in  God;  and  this 
comes  of  great  praying ! 

FAITH  THE  VICTORIOUS  GRACE. 

"By/a///^,  the  walls  of  Jericho  fell  down,  after 
they  were  compassed  about  seven  days,"  and 
Paul  asked:  *^And  what  shall  I  say  more?  For 
time  would  fail  me  to  tell  of  Gideon,  and  of 
Barrach,  and  of  Samson,  and  of  Jepthae,  and  of 
David,  also,  and  of  Samuel,  and  of  the  prophets; 
who  through  faith  subdued  kingdoms,  wrought 
righteousness,  obtained  promises,  stopped  the 
mouths  of  lions,  quenched  the  violence  of  fire, 
escaped  the  edge  of  the  sword,  out  of  weakness, 
were  made  strong,  waxed  valiant  in  fight,  turned 
to  flight  the  armies  of  the  aliens." 

PRAYER  MIGHTIER  THAN  THE  MONARCH. 

The  death  warrant  of  "bloody  Mary"  was 
signed    in    heaven,  while   John    Knox    was  on  his 


lO  PREVAILING  PRAVER 

knees,  crying:  *'Give  me  Scotland  or  I  die!^^ 
When  that  wicked  ruler  said:  '*  I  fear  the  prayers 
of  John  Knox  more  than  I  fear  all  the  armies 
of  Europe,"  she  paid  the  finest  tribute  to  the 
power  of  prayer,  to  be  found  on  the  page  of 
ecclesiastical  or  profane  history.  The  emperor 
of  Germany  resolved  to  proclaim  religious  tol- 
eration throughout  his  realm,  while  Luther  and 
some  of  his  helpers  were  on  their  knees;  when 
Luther  exclaimed:  '^Deliverance  has  come! 
Deliverance  has  come!" 

FAITH  AND  W^ORKS. 

Of  course  you  understand  me  to  imply  in  my 
remarks,  that  ''  faith  without  works  is  dead,  being 
alone^  Nay,  there  can  be  no  true — saving  faith 
without  work.  A  true  faith  always  implies  all 
other  needful  effort  on  the  part  of  him  who  prays. 

OPERATIONS  OF  THE  HOLY  SPIRIT  CONDITIONED  ON 
THE  PRAYER  OF  FAITH. 

Without  the  quickening  and  convicting  oper- 
ations of  the  Holy  Ghost,  the  sinner  will  not — 
nay,  cannot  come  to  God.  These  operations  of 
the  Holy  Ghost,  are  conditioned  on  the  faith  of 
the  Church!  As  the  Church  prevails  with  God 
for  the  convicting  power  of  the  Holy  Ghost  upon 
sinners,  the  responsibility  for  the  salvation  of 
sinners,  is  transferred  from  the  Church  to  sinners 
themselves.  Only  when  Christians  have  done 
their  reasonable  utmost,  is  the  responsibility 
entirely  transferred  to  sinners.  Then  how  great — 
nay  alarming  the  responsibility  of  Christians! 
Then  how  important  this  subject  of  prayer! 


THE  GREAT  WORR.  ty 

THE  SINNER  NOT  RELIEVED. 

This  does  not  relieve  the  sinner  of  one  iota 
of  his  responsibility,  nor  exclude  the  necessity  of 
his  prayer:  ^'  God  be  merciful  to  me  a  sinner." 
I  speak  of  prevailing  prayer,  by  the  Church,  as  a 
condition  of  the  salvation  of  the  sinner,  to  be 
met  previously  to  the  sinner's  meeting  the  con- 
dition of  prevailing   prayer  for  his  own    salvation. 

RECEIVE,  THEN  GIVE. 

As  priests,  we  must  go  into  the  holy  of  holies 
of  God's  presence  by  the  way  of  prayer,  and 
receive  "all  the  fullness  of  God"  ourselves^  and 
an  answer  for  the  salvation  of  others,  and  then 
return  to  the  people  with  a  blessing  for  them. 
Christ  spent  all  the  night  in  the  mountain  in 
prayer,  that  the  next  day  He  might  return  "  in 
the  power  of  the  Spirit,"  with  great  blessings  for 
the  people. 

PRAYER  LEADS  INTO  WONDERFUL  SECRETS. 

There  is  nothing  that  leads  higher  into  the 
secrets  of  God's  life,  deeper  into  the  secrets  of 
God's  Word,  or  deeper  into  the  secrets  of  our 
own  hearts,  than  prevailing  prayer.  Nothing 
gives  us  such  a  view  into  the  secrets  of  the 
amplitude  and  efficiency  of  the  Gospel  of  the 
Son  of  God,  or  reveals  the  amazing  possibilities 
of  faith,  as  prevailing  prayer. 


The  kingdom  of  heaven  comes  in  answer  to 
prayer.  From  childhood  we  have  been  praying: 
"  Thy  kingdom  come."  God  sends  laborers  into 
His  vineyard  in  answer  to  prayer.  "  Therefore, 
pray  ye  the  Lord  of  the  harvest,  that  He  would 
send  forth  more  laborers  into  His  vineyard." 


t8 


PREVAILING  PRAYER 


Many  years  ago,  one  who  is  now  preaching 
the  Gospel,  sent  a  letter  to  his  mother,  inform- 
ing her  that  he  trusted  he  at  last  had  become  a 
Christian.  All  through  his  college  course  he  had 
waited;  finally,  while  away  from  home  teaching, 
he  began  to  hope  in  Christ.  So  he  wrote  to  his 
mother,  and  he  said,  moreover,  he  had  through 
the  whole  of  his  life  been  moved  with  the 
conviction  of  conscience  that  his  life  was  eventually 
to  lead  to  the  pulpit.  He  declared  he  could  not 
explain  how  it  came  about,  but  it  was  true  that 
he  never  had  but  one  thought — that  some  time 
he  should  become  a  true  Christian  and  then 
should  study  for  the  ministry.  Across  the  Green 
Mountains,  with  one  tremendous  ride  of  sixty-six 
miles  in  one  day,  came  that  New  England 
mother,  and  in  a  half-hour  after  she  reached  his 
side  she  told  him  in  the  shadows  of  the  firelight 
that  a  score  of  years  before,  in  the  old  village 
church,  the  devout  women  were  fitting  out  a  box 
for  a  missionary.  She  had  put  in  one  of  his 
(her  son's)  small  infant  garments,  with  a  slip 
requesting  the  prayers  of  that  man  of  God  to  go 
with  her  prayers  that  this  child  might  be  a 
Christian,  and,  if  God  would  honor  her  so  much, 
might  be  a  minister  of  the  Gospel  to  dying  men. 
That  son  is  an  elderly  man  now;  but  he  soberly 
declares  that  he  owes  all  he  is  to  his  mother's 
prayers,  and  he  hopes  to  keep  the  faith  till  he 
sees  her  face  once  more. 

POSSIBLE    POWER. 

How  marvelous  the  power  the  Church  may 
wield  at  a  throne  of  grace,  to  move  the  "  Lord 
of  the  harvest   to    send  forth    more    laborers  into 


THE  GREAT  WORK.  ^9 

His  vineyard,"  to  replenish  the  wastes  in  the 
ranks  of  the  laborers,  occasioned  by  over-toil, 
infirmity  and  death.  The  church  most  upon  her 
knees  will  have  the  fewest  vacant  pulpits.  The 
gathering  of  the  harvest  depends  on  prayer. 
How  solemn  the  thought!  How  almost  over- 
whelming the  sense  of  responsibility  that  thrills 
the  soul  of  him  who  understands  the  power  of 
prayer,  and  is  in  sympathy  with  a  lost  race  in 
its  paramount  peril,  and  with  him  who  "  gave 
His  life  a  ransom  for  all,"  as  he  lifts  his  eyes 
and  sees  the  fields  already  white  to  the  harvest. 
No  subject  equals,  in  importance,  this  subject! 
No  toil  buds  and  blossoms,  and  ripens  into  such 
a  rich  and  abundant  harvest! 

THE  GREAT  LESSON. 

The  great  lessons  the  Church  needs  to  learn, 
are,  the  place  and  power  of  prayer  in  the  kingdom 
of  God,  and  how  to  pray — how  to  prevail  in 
prayer,  not  only  as  a  means  of  faith  and  holiness 
but  as  their  outcome,  as  they  lift  us  up  and  fit 
us  for  taking  part  with  Christ  in  His  intercession. 
"  It  is  in  intercession,"  said  Andrew  Murray, 
"  that  the  Church  is  to  find  and  wield  her  highest 
power.  It  is  the  root  and  strength  of  all  church 
work."  To  attain  the  greatest  possible  measure 
of  spiritual  power  with  God  in  prayer,  is  the 
highest  attainment  possible  in  this  life;  and 
implies  all  other  graces  in  a  marked  degree. 
Of  all  the  traits  of  a  Christ-like  life,  there  are 
none  higher — none  so  mighty  for  God's  glory 
and  man's  good,  as  that  which  joins  us  to  Christ, 
our  great  High  Priest,  in  His  great  work  before 
the    Father's   throne.      He  who  reaches    the    core 


26 


PREVAILING  PRAYER 


of  this  subject,  will  find  himself  in  the  Very 
center  of  the  spiritual  life,  with  vistas  of  untold 
blessing  and  power  opening  before  him,  because 
Christ  himself  is  the  center,  life  and  power,  of 
our  prayer  life. 

WHAT  FOLLOWED. 

Dr.  Lyman  Beecher  said  of  the  great  revival 
in  Rochester,  N^ew  York,  conducted  by  Mr.  Finney, 
that  it  was  the  greatest  revival  of  the  Christian 
era.  During  Mr.  Finney's  evangelistic  ministry, 
hundreds  of  thousands  were  converted  to  God 
through  his  labors,  joined  to  those  of  the  Church. 
His  "  Lectures  on  Revivals "  have  been  most 
wonderfully  blessed  in  the  conversion  of  sinners, 
directly  and  indirectly,  not  only  in  this  country, 
but  in  foreign  countries.  When  they  were  pub- 
lished in  this  country,  12,000  of  them  were  sold 
as  fast  as  they  could  be  printed.  They  were 
reprinted  in  England  and  France.  They  were 
translated  into  Welsh,  French  and  German. 
One  publisher  in  London  put  out  80,000  volumes 
of  them.  Great  revivals  followed  wherever  they 
circulated.  But  why  did  such  revivals  follow 
Mr.  Finney's  preaching,  and  the  reading  of  his 
lectures?  I  will  let  Mr.  Finney  answer  this 
question  himself  Said  he  in  his  autobiography: 
^'  Let  the  reader  remember  that  long  day  of 
agony  and  prayer  at  sea,  that  God  would  do 
something  to  forward  the  work  of  revivals,  and 
enable  me,  if  He  desired  to  do  it,  to  take  such 
a  course  as  to  help  forward  the  work.  I  felt 
certain  then,  that  my  prayers  would  be  answered, 
and  I  have  regarded  all  that  I  have  since  been 
able   to  accomplish^   as  in   a  very  important  sense. 


THE  GREAT  WORK. 


21 


an  answer  to  the  prayers  of  that  day.  The  spirit 
of  prayer  came  upon  me  as  a  sovereign  grace, 
bestowed  upon  me  without  the  least  merit,  and 
in  despite  of  all  my  sinfulness.  He  pressed  my 
soul  in  prayer  until  I  was  enabled  to  prevail; 
and  through  infinite  riches  of  grace  in  Christ 
Jesus,  I  have  been  many  years  7vitnessing  the 
wonderful  results  of  that  day  of  iv  rest  ling  with 
God.  In  answer  to  that  day'^s  agony ^  He  has 
conti?iued  to  give  vie  the  spirit  of  -prayer,''''  Said 
Dr.  N.  Murray:  "  Prayer  is  the  power  of  the 
Churchy  and  could  I  speak  as  loud  as  the  trumpet 
which  is  to  wake  the  dead,  I  would  thus  call 
upon  the  Church,  in  all  branches  and  in  all  lands, 
^Av/ake!  Awake!  put  on  thy  strength^  O  Zion. 
Put  on  thy  beautiful  garments,  O  Jerusalem! 
Arise,  shine,  for  thy  light  is  come,  and  the  glory 
of  the  Lord  is  risen  upon  thee.*  Patriarchs, 
prophets,  apostles,  martyrs,  reformers,  were  mighty 
in  prayer y 

EXTRAORDINARY  PRAYER  MUST  PRECEDE. 

"  Remarkable  outpourings  of  God's  spirit  have 
always  been  granted  in  answer  to  extraordinary 
prayer,  and  in  no  other  way.  The  great  revival 
in  Ezra's  time,  when  he  and  others  preached 
from  morning  until  midnight  to  a  congregation 
of  fifty  thousand  people  before  the  water  gate 
of  Jerusalem,  was  preceded  by  that  extraordinary 
prayer  mentioned  in  the  ninth  chapter  of  Daniel, 
where  he  says:  '  /  set  my  face  unto  the  Lord  my 
God^  to  seek,  by  prayer  and  supplication,  with 
fasting,  and  sackcloth  and  ashes,  etc'  Before  he 
had  ceased,  Gabriel  flew  swiftly  and  told  him 
that   God   had    granted   his    request   at  the  begin- 


22  PREVAILING  PRAYER 

ning  of  his  supplication.  By  the  same  means 
that  great  revival  was  promoted,  as  we  particu- 
larly learn  from  Ezra's  own  account  of  it.  The 
great  revival  on  the  day  of  Pentecost  was  pre- 
ceded by  a  prayer  meeting  by  the  whole  Church, 
lasting  ten  days." — Rev.  Wm.  S.  Plumer,  D.  D.^ 
LL,  D, 

Rev.  John  Livingston,  of  Scotland,  said:  ^' I 
never  preached  but  two  sermons  that  I  would 
care  io  see  in  'writing.  The  one  was  on  the  Mon- 
day after  the  communion  at  Spotts;  and  the 
other  on  the  Monday  after  the  communion  at 
Holy  wood;  and  both  these  times  I  had  spent 
the  'whole  night  before  in  conference  and  grayer 
with  some  Christians  without  any  more  than 
ordinary  preparation." 

PRAYER  AND  CHARACTER. 

By  prayer  we  receive  of  God's  life  and  take 
on  His  character.  We  become  like  those  with 
whom  we  have  continuous  and  loving  fellowship. 
*'  We  shall  be  like  Him,  for  we  shall  see  Him  as 
He  is." .  We  now  behold  Him  in  the  gospel 
glass,  face  to  face,  and  are  "  changed  into  the 
same  image,  from  glory  to  glory,  even  as  by  the 
Spirit  of  the  Lord."  ^^  As  He  (Jesus)  frayed^  the 
fashion  of  His  countenance  was  altered."  So  the 
fashion  of  our  countenances  and  characters 
become  changed  as  we  draw  near  to  God  in 
prayer. 

PRAYER  LINKS  US  TO  THE  THRONE. 

As  we  prevail  with  God  in  prayer,  we  supple- 
ment Christ's  intercessional  work.  We  are  fellow- 
workers  with  Christ,  not  only  in  our  own  work 
towards  man^  but  in  His  work  towards  Godj  for 


THE  GREAT  WORK.  ^3 

we  share  with  our  great  High  Priest,  not  only  in 
His  l/fe,  but  in  His  work.  A  correct  view  of 
prayer  reveals  the  truth,  that  our  lives  and  our 
life  work  are  linked  to  the  throne  of  God,  and 
will  crystallize  as  parts  of  the  wonderfully  glori- 
ous and  abiding  outcome  of  the  present  state 
and  movement  of  things.'' 


There  is  power  in  prayer  to  hold  at  bay  the 
Angel  of  death  when  God  may  be  glorified 
thereby. 

In  February,  1861,  a  terrible  gale  raged  along 
the  coast  of  England.  In  one  bay  (Hartlepool) 
it  wrecked  eighty-one  vessels.  While  the  storm 
was  at  its  height  the  Rising  Sun^  a  stout  brig, 
struck  on  Longrear  Rock,  a  reef  extending  a 
mile  from  one  side  of  the  bay.  She  sank,  leav- 
ing only  her  two  top  masts  above  the  foaming 
waves. 

The  life-boats  were  away,  rescuing  wrecked 
crews.  The  only  means  of  saving  the  men  cling- 
ing to  the  swaying  masts  was  the  rocket  appa- 
ratus. Before  it  could  be  adjusted  one  mast  fell. 
Just  as  the  rocket  bearing  the  life-line  went 
booming  out  of  the  mortar  the  other  mast  top- 
pled over. 

Sadly  the  rocket  men  began  to  draw  in  their 
line,  when  suddenly  they  felt  that  something  was 
attached  to  it,  and  in  a  few  minutes  hauled  on 
to  the  beach  the  apparently  lifeless  body  of  a 
sailor  boy.  Trained  and  tender  hands  worked, 
and  in  a  short  time  he  became  conscious. 

With  amizement  he  gazed  around  on  the 
crowd    of     kind     and     sympathizing    friends.     He 


^4  PREVAILING  PRAYER 

looked    up    into   the    weather-beaten    face    of    the 
old  fisherman  near  him,  and  asked : 
*  Where  am  I?'' 

"  Thou  art  safe,  my  lad." 

"Where's  thecap'n?" 

"Drowned,  my  lad." 

"The  mate,  then.?'* 

"  He's  drowned,  too." 

"The  crew.?" 

"They  are  all  lost,  my  lad;  thou  art  the  only 
one  saved." 

The  boy  stood  overwhelmed  for  a  fev/ 
moments;  then  he  raised  both  his  hands,  and 
cried  in  a  loud  voice,  "  My  mother's  been 
praying  for  me!  my  mother's  been  praying  for 
me!"  and  then  he  dropped  on  his  knees  on  the 
wet  sand,  and  hid  his  sobbing  face  in  his  hands. 
Hundreds  heard  that  day  this  tribute  to  a 
mother's  love,  and  to  God's  faithfulness  in  listen- 
ing to  a  mother's  prayers. 

THE  LINK  SURCHARGED. 

There  are  plenty  of  sinners  to  be  converted, 
and  unless  soon  saved,  must  perish  eternally. 
There  is  plenty  of  power  to  convert  them. 
There  is  no  channel  through  which  this  power 
reaches  the  lost,  but  the  Church.  Who  among 
3^ou  were  saved  entirely  independently  of  the 
Church.?  Who  have  you  known  who  was  so 
converted.?  Prevailing  prayer  is  the  link  which 
connects  the  Church  with  this  Holy  Ghost  power. 
The  Church  is  the  connecting  link  between  the 
Holy  Ghost  and  unsaved  men;  and  unless 
the  Church,  the  connecting  link,  becomes  sur- 
charged   with    Divine    power,    the    unsaved    must 


THE   GREAT   WORK.  2$ 

perish.    We   are   commanded  to    tarry   until    we 
"  be  endued  with  power  from  on  high!' 

If  we  tarry  and  offer  prevailing  prayer, 
sinners  will  be  saved.  If  we  do  not,  as  certainly 
as  that  we  live,  they  will  be  damned !  What 
are  we  going  to  do  about  this  matter  ?  The 
responsibility  is  upon  us,  and  we  must  meet  it 
now  or  in  the  judgment  ! 

IS   IT  POSSIBLE  ? 

Do  you  believe  it  possible  for  us  to  prevail 
with  God  for  purity  and  power  and  the  salvation 
of  sinners  ?  If  we  cannot  prevail  for  purity,  then 
let  us  never  ask  for  purity  again.  If  we  cannot 
prevail  for  power,  then  let  us  never  ask  for 
power  again.  If  we  cannot  prevail  with  God  for 
the  salvation  of  sinners,  then  let  us  never  again 
ask  God  to  save  a  sinner !  Brethren,  let  us  be 
consistent ;  prevail  with  God  or  stop  asking.  I 
repeat,  do  you  believe  it  is  possible  for  us  to 
prevail  with  God  for  purity,  power,  and  the  sal- 
vation of  sinners  ?  In  the  light  of  God's  truth  ; 
in  the  light  of  Church  history,  and  in  the  light 
of  your  own  experience,  you  dare  not  say  no!  The 
next  question  is.  When  may  we  prevail  ?  If  we 
ever  prevail  it  will  be  in  the  present  tense.  This 
idea  that  we  will  prevail  sometime  never  won  a 
victory  of  faith.  Never  was  a  sinner  saved  till 
he  narrowed  his  expectation  of  salvation  down 
to  the  present  moment !  Never  was  a  believer 
purified  till  he  limited  his  faith  as  to  time  to  the 
present  moment !  Never  did  a  believer  prevail 
with  God  for  the  salvation  of  sinners  except  he 
looked  for  the  answer  now !  Every  sentence 
of    God's    Book    bearing    on    this    subject    says 


'    8 


26  PREVAILING    PRAYER 

''now!''  Every  drop  of  the  atoning  blood  of 
Christ,  shed  to  redeem  sinners,  cries  nozv!  The 
infinite  worth  and  infinite  interests  of  every  lost 
soul,  thunder  now !  We  will  never  prevail 
until  we  resolve  to  prevail.  Resolution  is  a  very 
important  factor  in  this  matter  of  prayer  —  in 
the  whole  matter  of  salvation.  Christians  who 
prevail  in  prayer,  do  so  because  they  resolve  on 
victory  at  any  cost.  We  will  never  prevail  until 
we  resolve  to  prevail  now  I  The  next  question 
is  will  we  prevail  now  ? 

"Frail  art  thou,  O  man,  as  a  bubble  on  the  breaker, 

Weak  and  governed  by  externals,  like  a  poor  bird  caught  in 

the  storm  ; 
Yet  thy  momentary  breath  can  still  the  raging  waters, 
Thy  hand  may  touch  a  lever  that  may  move  the  world. 

O,  Merciful,  we  strike  eternal  covenant  with  Thee, 
For  man  tnay  take  for  his  ally,  the  Kitig  who  ruleth  kmgs ; 
How  strong,  yet  how  most  weak,  in  utter  poverty,  how  rich ! 
What  possible  omfiipotence,  to  good,  is  dormant  in  a  man! 

Prayer  is  a  a-eattire's  strength,  his  very  breath  and  being; 
Prayer  is  the  golden  key  that  can  open  the  wicket  of  Mercy. 
Prayer  is  the  magic  sound  that  saith  to  Fate,  "so  be  it ; " 
Prayer   is    the    slender    nerve    that    moves    the  muscles  of 
Omnipotence." 

— M.  F.  TUPPER. 


LECTURE  II. 

PREVAILING  PRAYER,   ITS  NATURE,   THEORIES  AND 

DISTINCTIONS ;    OR,    PREVAILING   PRAYER  THE 

KEY  TO  THE  GREA  TEST  VICTORIES  POSSIBLE 

TO   THE  CHURCH  OF  GOD  IN  THIS  WORLD. 

MEANING   OF    PRAYER. 

In  his  little  book  on  "  Prayer,"  Rev.  C.  A. 
Van  Anda,  D.  D.,  starts  out  in  the  opening 
chapter  as  follows:  "The  Hebrew  word  for 
prayer  means  appeal,  intercession ;  that  act  by 
which  our  necessities,  or  those  of  others,  are 
presented  to  God.  The  Greek  term  often  used 
conveys  the  idea  of  a  spiritual  approach  to  God, 
together  with  that  of  pouring  out  the  sentiments 
of  the  soul  to  him  as  an  act  of  worship.  Thus 
it  is  used  in  the  passage:  'Wherefore  he  is 
able  also  to  save  them  to  the  uttermost  that 
come  unto  God  by  him."* 

MYSTERIES   AND    REWARDS    OF   PRAYER. 

In  the  way  of  him  who  would  understand  the 
subject  of  prayer  more  perfectly  than  the  vast 
majority  of  Christians,  there  are  difficulties  that 
at  times  will  embarrass  him — sometimes  greatly 
embarrass  him,  for  this  is  a  subject  of  unmeasured 
height,  and  depth,  and  breadth.  Its  relations 
and  potency  in  the  Divine  administration  no  one 
can  fully  understand.  Many  millions  of  prayers 
are  sincerely  offered  but  never  answered,  and  the 
perplexing  question  arises  :  Why  ?  While  prayer 
is  set  forth  in  the  Word  of  God    as   a   privilege, 

[27] 


28  PREVAILING    PRAYER 

yet  multitudes  feel  it  to  be  a  burden ;  get  dis- 
couraged and  cease  to  pray.  God  says  in  His 
Word:  "Ask  and  ye  shall  receive,"  yet  multi- 
tudes sincerely  ask,  and  they  think  in  faith,  and 
yet  do  not  receive  an  answer  till  after  the  lapse 
of  years,  if  ever;  and  this  while  the  Word  of 
God  warrants  expectation  of  an  immediate 
answer.  Others  pray  most  earnestly  and  con- 
sciously exercise  strong  faith,  and  even,  seem- 
ingly, have  ''the  full  assurance  of  faith"  for  the 
desired  result,  and  yet  fail  to  realize  the  answer. 
In  such  cases  their  faith  receives  such  a  stun- 
ning blow  that  it  makes  it  seemingly  all  but 
impossible  ever  again  to  pray  with  any  consider- 
able degree  of  expectation.  I  might  specify 
almost  indefinitely,  but  this  would  be  unprofit- 
able. 

ENCOURAGEMENTS   TO    PRAY. 

While  there  are  numerous  mysteries  to  be 
solved  and  difficulties  to  be  overcome  by  him 
who  would  thread  the  ever  onward  and  upward 
pathway  of  prayer,  far  beyond  where  the  feet  of 
the  vast  majority  have  borne  them  to  the  sacred 
heights  and  rapturous  visions  of  the  mount  of 
transfiguration ,  and  so  near  to  heaven  itself  as 
hardly  to  know  whether  in  or  out  of  it.  yet 
such  are  the  encouragements  and  helps  to  pray, 
and  such  its  rewards  that,  comparatively,  the 
difficulties  dwindle  to  almost  nothing.  There  are, 
to  the  school  boy,  numerous  and  great  difficulties 
in  mastering  problems  in  arithmetic,  but  he  can 
master  them  if  he  will.  If  he  does,  he  grows 
intellectually;  if  he  does  not,  development  ceases. 
We  are  all  pupils  in    the    school    of   prayer,  and 


ITS   NATURE,   THEORIES   AND   DISTINCTIONS.  ^Q 

the  Great  Teacher  has  purposely,  In  infinite  love 
and  wisdom,  so  framed  the  problem  in  the  text 
book  of  prayer,  as  to  make  it  necessary  to 
persevere  against  all  difficulties  and  master  the 
mysterious  problems  as  they  come. 

KEEP   AT   IT. 

All  that  is  necessary  to  succeed,  is  to  keep  at 
it,  and  keep  at  it,  and  keep  at  it,  praying 
"without  ceasing,"  ''praying  always,"  and  one 
difficulty  after  another  will  disappear,  dissolved 
in  sweetest  blessing  to  the  heart.  A  young 
minister,  who  was  very  desirous  of  becoming 
very  successful  in  winning  souls,  asked  Harrison, 
the  evangelist,  how  he  might  become  such  a  soul 
winner.  Harrison  replied  :  ''  Keep  at  it."  So 
Jesus  says  to  the  praying  soul  :  ''  Men  ought 
always  to  pray,  and  not  to  faint."  O,  what 
blessed  heights  are  reached,  and  what  ravishing 
visions  burst  upon  the  sight  of  the  soul  who 
perseveres  and  makes  these  difficulties  stepping 
stones  to  victory  after  victory,  ''  looking  unto 
Jesus  the  author  and  finisher  of  his  faith." 

THE  END  OF  PRAYER  IS  OUR  GOOD. 

Prayer  is  not  offered  on  the  presumption  that 
God  is  unacquainted  with  our  wants,  or  that  our 
supplications  can  occasion  any  change  in  His 
nature.  On  these  principles  it  is  obvious  that 
prayer  must  have  been  instituted  for  our  benefit. 

WHAT    IS    PRAYER  ? 

The  question  very  properly  arises :  What  is 
prayer  ?  It  is  not  an  invention.  It  has  its  birth  in 
the  first  sigh,  the  first  tear,  the  first  felt  want  of 
man.  Prayer  is  the  soul  conversing  with  God.  It 
is  the  appointed  means  of  communion  between  God 


JO  PREVAILING    PRAYER 

and  man,  by  which  the  creature  tells  his  wants  to 
the  great  Father,  who  alone  can  satisfy  the  longings 
of  the  soul.  It  is  as  natural  for  Christians  to  pray 
as  for  a  child  to  go  to  its  earthly  parent  and 
ask  for  bread.  Prayer  indeed  is  the  "  crying  of 
an  infant  in  the  night."  It  is  putting  up  our 
little  hands  into  God's  all  powerful  hand.  It  is 
the  opening  of  our  mouths,  like  the  little  birds 
in  the  nest,  to  receive  their  food.  It  is  born  of 
our  need  from  the  heart,  the  womb  of  the  soul. 
Prayer  is  the  most  essential  act  of  private 
devotion  and  public  worship,  in  all  ages  and 
nations.  It  is  rooted  and  grounded  in  man's 
moral  and  religious  constitution,  enjoined  by  God 
and  commended  by  the  highest  examples.  It  is 
speaking  to  God,  and  offering  to  Him  our 
petitions  for  mercies  needed,  and  our  thanks  for 
mercies  obtained.  It  embraces  invocation,  suppli- 
cation, intercession  and  thanksgiving.  It  may  be 
mental,  vocal,  private  or  public,  in  the  closet,  in 
the  family,  or  in  the  house  of  God.  We  may 
pray  for  ourselves  and  others,  for  things  needful 
to  body  or  soul.  All  the  saints  of  God  were 
fervent  and  mighty  in  prayer.  The  objections  to 
prayer  proceed  from  atheistic  and  fatalistic 
theories.  It  is  more  natural  for  God,  who  is 
infinitely  merciful,  to  answer  the  prayers  of  His 
children,  than  that  earthly  parents  should  grant 
the  requests  of  their  children.  (Matt.  7:11.)  Our 
prayers  were  foreseen  by  Him  like  all  other  free 
acts  and  included  in  His  eternal  plan.  In  spite 
of  all  objections  men  pray  on. 

god's  will  and  prayer. 
Prayer  depends   on   God's    will   but   does   not 


ITS   NATURE,   THEORIES   AND    DISTINCTIONS.  3 1 

determine  it.     Man  appeals,  God  complies.     Man 
asks,  God  grants. 

SUBJECTIVE    VALUE    OF    PRAYER. 

''  Prayer  has  a  subjective  value  necessary  to 
individual  piety,  produces  solemnity,  enlightens 
and  quickens  the  conscience,  teaches  dependence, 
gives  true  views  of  God,  and  produces  such  a 
change  in  us  as  renders  it  consistent  for  Him  to 
change  His  course  toward  us." 

THE   WOUNDED    SOLDIER's   PRAYERS. 

"  An  army  surgeon  once  illustrated  prayer  by 
narrating  his  experience  on  a  battle  field,  after  a 
terrible  conflict.  '  The  ground,'  he  said,  '  was 
covered  with  the  dead  and  wounded.  There  was 
work  enough  for  twenty  surgeons  to  do.  It  was 
doleful  to  hear  their  cries.  One  cried  out : 
'Surgeon,  I  am  bleeding  to  death!  Won't  you 
please  bind  up  this  artery?'  Another,  'My  limb 
is  broken  !  Won't  you  take  me  to  the  hospital  ?* 
And  still  another  :  '  Surgeon,  surgeon,  I  am  in 
awful  pain,  can't  you  give  me  some  anodyne  ? ' 
And  so,  all  over  the  field,  each  individual  was 
asking  according  to  his  own  personal  need.  They 
were  praying  :  send  the  physician.  Yes  that  is 
prayer  when  each  person  who  feels  the  hurt  and 
wounds  inflicted  by  sin,  comes  to  Christ,  the  Divine 
Physician,  and  asks  of  Him  to  heal  his  wounds. 
Such  prayer  has  faith  in  it.  Those  soldiers 
expected  the  surgeon  to  help  them.  They  knew 
that  he  was  there  for  that  purpose,  and  they 
asked  in  faith,  nothing  doubting.  They  threw 
themselves,  wounded  and  bleeding,  on  the  mercy 
and  skill  of  the  surgeon.  Equally  practical,  is  all 
true  prayer.    '  Lord  help  me,  here  is  my  guilt,  etc., 


32  PREVAILING    PRAYER 

I  lay  it  all  upon  Thee.'  It  charges  Christ  with 
all,  and  leaves  everything  to  Him.  It  is  the 
willing,  waiting,  eager  attitude  of  a  weak,  strug- 
gling soul,  in  the  presence  of  One  who  is  able  to 
save.  When  we  thus  feel  our  need,  and  thus 
venture  our  all  on  Christ,  we  learn  by  experience 
what  prayer  is,  and  sweetly  know  its  answer 
too." — Editor  Michigan  Christian  Advocate. 

"  Prayer  makes  the  darkened  cloud  withdraw. 
Prayer  climbs  the  ladder  Jacob  saw,  v 

Gives  exercise  to  faith  and  love, 
Brings  every  blessing  from  above." 

WHAT   ACCEPTABLE  PRAYER   INCLUDES. 

Acceptable  prayer  includes  in  it  the  offering 
up  of  the  desires  of  the  heart  to  God,  agreeable 
to  His  will,  and  with  a  fervency  of  spirit  pro- 
portioned to  the  blessing  we  ask  for,  in  humble 
dependence  on  the  Holy  Spirit's  help,  a  constant 
reference  to  the  finished  work  and  intercession  of 
Christ,  and  a  faith  that  is  the  "substance  of  things 
hoped  for  and  the  evidence  of  things  not   seen." 

DISTINGUISH    BETWEEN    PRAYER   AND    FAITH. 

I  think  we  should  understand  the  difference 
between  prayer  and  faith  ;  for  there  certainly  is 
a  difference.  Though  intimately  associated  in 
true  prayer,  yet  one  is  not  the  other.  Is  faith 
prayer  ?  No.  Is  prayer  faith  ?  No.  Then  they 
are  distinct,  though  not  independent  of  each 
other.  It  is  true  that  there  may  be  petition  with- 
out saving  faith,  but  there  can  be  no  saving  faith 
without  prayer,  for  prayer  is  the  exercise  of 
saving  faith.  There  can  be  no  true  prayer  without 
belief — natural  or  universal  faith.  (See  lecture 
"Prevailing  Prayer  the  Prayer  of  Faith.")     Some 


ITS   NATURE,   THEORIES  AND   DISTINCTIONS.  33 

measure  of  belief  or  natural  faith  must  precede 
prayer.  Yet  prayer  is  the  only  way  to  saving 
faith.  There  can  be  no  great  development  of 
faith,  but  by  unceasing  and  importunate  prayer. 
Prayer  is  knocking  at  the  door ;  faith  is  the 
expectation  that  it  will  be  opened.  Knocking  is 
the  voice  of  expectation  —  of  faith.  Prayer  is  the 
breath  that  fans  the  flame  of  faith,  and  when  the 
flame  of  faith  reaches  a  white  heat  it  completely 
burns  away  the  dross  of  sin  from  the  heart  of 
the  believer,  and  the  bands  of  sin  and  Satan  that 
bind  the  poor  sinner,  so  that  he  has  the  power, 
and  is  free  to  choose  life.  Thus  faith  and  prayer 
blend,  they  are  reciprocal  and  interdependent. 
(Heb.  10:22.)  ''  I  will,  therefore,  that  men  pray 
everywhere,  lifting  up  holy  hands  without  wrath 
or  doubting."  Here  prayer  co-ordinates  with  faith. 
It  stimulates  the  faith  faculty.  "  Prayer  is  to 
faith  what  the  air  and  lungs  are  to  the 
blood  in  our  physical  system.  The  blood,  pure 
and  simple,  is  the  life,  but  the  lungs  receive  the 
air,  decompose,  transmute  and  appropriate  it.  In 
other  words,  the  air  and  lungs  make  the  blood. 
So  with  prayer,  while  it  is  not  the  condition  of 
salvation,  it  contributes  to  make  that  which  is 
the  condition."  Prayer  arouses  and  puts  faith  to 
its  work.  To  call  on  God  implies  confidence  in 
God,  and  confidence  in  action  by  prayer,  is 
transmuted  into  the  human  element,  in  saving 
faith.  Faith  is  the  seraph,  prayer  wings  it 
to  heaven. 

EFFECTUAL   PRAYER   IS   THE   PRAYER   OF    FAITH. 

Millions  of  prayers  are  offered,  unaccompanied 
by  faith.     Listen  to  a  thousand   prayers  (alas  for 


34  PREVAILING  I»RAYER 

the  seeming  necessity  for  saying  this) ;  listen  to 
the  current  prayers  that  multitudes  of  Christian 
people  put  up  at  the  family  altar,  in  prayer  meeting 
and  in  the  pulpit.  Ponder  these  words,  pointless, 
common-place  circumlocutions,  often  prolonged: 
those  wordy  addresses  and  frigid  formalities. 
Ah  !  Where  is  the  faith  ?  Such  prayers  are  not 
only  faithless,  but  purely  human — ^  nothing  of  the 
prayer  of  the  Holy  Ghost  in  them  ;  hence  they 
do  not  reach  the  ear  of  God.  Prayer  without 
faith  is  dead,  being  alone. 

THE    FORM    OF   PRAYER. 

A  writer,  unknown  to  me,  very  appropriately 
remarks  :  "  The  /o7'm  of  prayer  is  of  but  little 
consequence.  God  looketh  at  the  heart.  Words 
are  but  the  earthen  vessel ;  the  eye  of  heaven  is 
upon  the  treasure.  In  the  estimate  of  heaven 
the  tongue  of  the  eloquent  and  the  lips  of  the 
stammering  have  a  common  value,  and  both  are 
only  regarded  by  God  as  they  proceed  from  an 
honest  heart.  Fear  not,  then,  at  any  time  to 
come  before  God  with  feeble,  faltering,  broken 
utterances.  If  the  heart  go  with  them,  your 
prayers  have  a  music  welcome  as  the  songs  of 
angels.  Yea,  and  they  will  be  more  acceptable, 
the  more  minute  and  confiding,  and  full  they  be. 
For  as  God  would  hide  from  you  nothing  that  is 
well  for  you  to  know,  so  you  should  hide  from 
Him  nothing  you  feel,  or  want.  God  waits  only 
to  be  gracious.  He  tires  neither  of  hearing  our 
wants,  nor  heeds  the  form  in  which  they  are 
brought  before  Him.  And  whether,  as  an  eminent 
saint  has  put  it,  the  prayer  be  in  the  brief  con- 
fession of  the  humble  publican,  or  in  the  glowing 


ITS    NATURE,   TttEORIES  AND   DISTINCTIONS.  35 

copiousness  of  the  ripened  saint,  in  the  simple 
phrase  of  the  unlettered  laborer,  or  in  the  truthful 
lispings  of  unpracticed  infancy,  the  name  by 
which  He  would  be  known  to  His  children  is, 
'a  God  that  heareth  prayer,  and  unto  whom  all 
flesh  must  come.' " 

POSTURE   IN   PRAYER. 

The  New  York  Tribune  after  quoting :  "O 
come,  let  us  worship  and  bow  down  ;  let  us  kneel 
before  the  Lord  our  Maker,"  very  pertinently 
remarks:  ''In  his  notes  on  Eph.  3:14,  that 
distinguished  Biblical  scholar  of  the  Presbyterian 
Church,  Albert  Barnes,  makes  the  following 
comment :  'The  usual  and  the  proper  posture 
of  prayer  is  to  kneel.  It  is  a  posture  which 
indicates  reverence,  and  should,  therefore,  be 
assumed  when  we  come  before  God.  It  has  been 
an  unhappy  thing  that  the  custom  of  kneeling  in 
public  worship  has  ever  been  departed  from  in 
the  Christian  Churches.'  Kneeling  has  been  the 
uniform  practice  of  the  Methodist  Church  since 
the  days  of  Wesley  ;  but  sad  to  relate,  there  are 
some  fastidious  Methodists  who  cannot  follow 
the  godly  example  of  their  fathers,  and  in  some 
places  even  Methodist  preachers  are  becoming 
so  wonderfully  stiff  in  the  knees  that  they  stand 
'bolt  upright'  (in  Methodist  pulpits!)  and  say, 
'O  Lord,  we    bow  ourselves  before  Thy  throne.'" 

REASONS    FOR   PRAYER. 

Why  has  God  made  the  prayer  of  faith  the 
condition  of  receiving  certain  favors  from  Him  ? 
On  almost  every  page  of  God's  Word  we  see 
that  this  is  a  fact  :  "  Ask  and  ye  shall  receive." 
*'Ye  ask -not  and  receive  not,"   and  the   question 


36  PREVAILING   PRAYER 

is,  why  ?  (i.)  Because,  prayer  is  the  most  efficient 
means  of  bringing  us  to  realize  our  dependence 
on  the  Almighty  —  the  independent  One.  With- 
out prayer  we  would  not  realize,  as  we  ought, 
our  dependence  on  God,  but  would  foster  the 
native  sinful  tendency,  to  wickedly  ignore  and 
forget  the  Giver  of  "every  good  and  every 
perfect  gift."  Prayer  creates  within  us  a  sense  of 
our  absolute  dependence  on  God. ;  not  only  for 
salvation  from  sin,  but  for  material  good,  nay 
for  our  continuance  in  being — for  "in  Him  we 
live  and  move  and  have  our  being."  A  proper 
sense  of  dependence  begets  in  us  a  proper 
humility  before  God,  and  proper  emotions  of 
gratitude  and  love  to  Him.  (2.)  Because,  prayer 
is  a  means,  and  the  only  means  of  personal 
acquaintance  with  God.  By  other  means  we  may 
know  of  God,  but  only  by  prayer  can  we  know 
Him.  It  brings  the  soul  face  to  face  with  God, 
as  it  hangs  on  His  goodness  for  needed  good. 
In  prayer  God  draws  the  soul  to  Him,  not  only 
by  its  desires,  but  by  all  its  sorrows,  repentances, 
failures,  and  discords  —  in  a  word,  everything 
that  in  its  fall,  it  needs  help.  By  what  other 
conceivable  method  could  God  ever  bring  souls 
face  to  face  with  Himself,  and  with  their  backs 
turned  on  sin  ?  (3.)  Because,  the  suppliant  must 
abandon  sin,  or  be  defeated  in  his  suit.  His  eye 
must  be  single  if  he  will  have  the  light.  His 
motive  must  be  pure,  or  he  will  find  himself 
beaten  off  and  his  petition  postponed.  (4.) 
Because,  prayer  is  a  means  of  bringing  man  into 
harmony  with  God.  In  the  light  of  God's 
presence,  he  sees  both  God  and  himself,  and  the 


ITS    NATURE,  THEORIES  AND   DISTINCTIONS.  37 

points  of  discord  between  them.  (5.)  Because, 
prayer  is  the  great  means  of  assimilation  to  God 
and  endowment  with  His  character.  Bushnell 
says  :  ''  It  is  that  training  God-ward,  which  holds 
us  to  a  condition  of  faith  in  Him.  So  that  we 
are  covered  in  by  the  spread  of  His  greatness, 
and  new  characterized  by  Him  ;  for  really  all 
great  characters  in  all  worlds,  are  but  the  over- 
spread of  God's  character ;  much  more  in  worlds 
like  this,  broken  down  as  it  is,  by  its  disorder. 
We  perceive  how  much  it  means  that  prayer  is 
ordered  of  God,  for  the  schooling  of  our  faith  in 
Him;  for  only  thus  can  we  be  drawn  close  enough 
to  Him  to  be  associated  with  Him  in  His  per- 
fections." (6.)  Because,  prayer  is  the  most 
effectual  means  of  self  discovery,  and  purification. 
As  we  walk  in  the  light,  as  God  is  in  the  light, 
in  the  pathway  of  prayer,  sin  will  appear  so 
odious,  and  the  holiness  of  God  so  desirable,  that 
we  will  be  led,  if  sincere,  to  abandon  the  former 
and  take  on  the  latter.  Thus  prayer  becomes 
"  a  fining  pot."  How  any  such  refinement  in 
God's  chaste  image  could  otherwise  be  hoped 
for  I  do  not  see.  (7.)  Because,  prayer  is  one  of 
the  strongest  bonds  of  attraction  and  unity  com- 
passing all  godly  souls  in  this  world ;  hence 
Christian  fellowship,  one  of  the  greatest  privileges 
and  sweetest  blessings  possible  in  this  life.  As 
we  have  seen  that  prayer  is  the  chief  means  of 
harmony  with  God,  so  is  it  of  harmony  and 
fellowship  between  men,  for  as  we  harmonize 
with  God  we  harmonize  with  each  other.  (8.) 
Because  prayer  constitutes  one  of  the  strongest 
bonds    of    attraction    and    unity    compassing    all 


38  PREVAILING  PRAYER 

redeemed  souls  in  the  life  to  come.  (9.)  There 
is  nothing  like  prevailing  prayer  to  bring  us  to 
realize  the  awful  peril  of  the  lost,  and  lead  us 
to  put  forth  the  most  strenuous  efforts  to  save 
them.  It  was  while  Bramwell  was  closeted  with 
the  King  of  kings  that  the  awful  guilt  and  peril 
of  the  wicked  were  uncovered  to  his  gaze  in  the 
most  remarkable  manner.  It  was  after  days  and 
nights  of  mighty  wrestling  with  God,  that  John 
Smith  buried  his  sobbing  face  in  his  hands,  and 
exclaimed  :  "  I'm  a  broken  hearted  man  !  I'm  a 
broken  hearted  man!"  He  literally  wept  day 
and  night.  Why  ?  Because,  while  in  prayer  he 
'  had  received  such  a  revelation  of  the  condition 
of  the  perishing,  as  utterly  overwhelmed  him  at 
times.  (10.)  Because,  prayer  is  a  means  by  which 
we  become  laborers  together  with  God  in  running 
this  world  in  the  interests  of  the  race.  Prayer 
is  the  mightiest  arm  of  power  that  man  can 
wield  in  this  world.  God  runs  this  world  through 
sub-agents,  good  and  bad.  So  far  as  they  will 
allow  Him,  through  good  agencies  —  praying  men 
and  women.  Hence  the  prominent  part  that 
prayer  plays  in  the  government  of  this  world. 

PREVAILING  PRAYER  AND  GOd's  UNCHANGEABLE  LAWS. 

I  am  aware  that  to  some  minds,  a  serious 
difficulty  connected  with  the  subject  of  prayer,  is 
presented  in  the  question  :  If  God  and  His 
laws  are  unchangeable,  how  can  prayer  influence 
Him  to  do,  what  otherwise  would  not  be  done  ? 
I  answer,  so  far  as  we  know,  prayer  enters  into 
the  original  plan  of  the  universe,  as  certainly  as 
anything  else,  as  a  means  to  an  end.  So  far  as 
we  know,   it  is  one   of  the  unalterable  laws  of 


ITS    NATURE,   THEORIES  AND   DISTINCTIONS.  39 

God,  that  on  certain  conditions,  prayer  shall  be 
heard  and  answered  ;  nay,  so  far  as  we  know,  it 
is,  if  not  the  mightiest,  at  least  one  of  the 
mightiest  factors  in  the  Divine  government,  in 
reaching  the  most  glorious  outcome  of  the  past 
and  present  movement  of  things,  as  that  outcome 
relates  to  God's  glory,  and  human  destiny.  As 
to  our  race,  so  far  as  we  know,  the  chief  work 
of  the  Son  of  God,  as  He  appears  in  heaven,  is 
to  offer  the  prayer  of  mediation  in  our  behalf. 
The  Son  asks,  the  Father  hears,  answers  and 
bestows.  The  laws  of  God  are  but  uniform 
modes  of  His  own  action,  and  these  modes  are 
so  determined  as  that  the  loving  heart  of  the 
Infinite  Father,  ever  holds  itself  open  and  free 
to  listen  to  every  prayer  that  rises  from  human 
hearts,  inspired  by  His  own  Spirit.  Also  these 
modes  of  action  are  so  determined,  as  that  God 
can  allow  Himself  to  be  prevailed  upon  by  prayer 
to  do  what  He  otherwise  would  not  do. 

WHAT   IS   PREVAILING  PRAYER  ? 

Prevailing  prayer  is  the  prayer  that  infallibly 
secures  the  object  asked  for,  and  no  other. 
''Whatsoever  things  ye  desire  when  ye  pray, 
believe  that  ye  receive  them,  and  ye  shall  have 
them"  —  the  identical  things  asked,  and  believed 
for.  ''  If  a  son  shall  ask  bread  of  any  of  you, 
that  is  a  father,  will  he  give  him  a  stone  ?  Or 
if  he  ask  a  fish,  give  him  a  serpent  ? "  This 
subject  should  be  looked  at  from,  at  least,  three 
different  points  of  view,  (i.)  If  there  is  a  specific 
promise,  or  any  other  evidence,  that  God  is 
willing  to  bestow  the  favor  asked,  and  if  the 
required   faith    is    exercised,  the   identical    favor 


40  PREVAILING    PRAYER 

promised  is  granted.  (2.)  But  if  there  is  no 
perceived  evidence  that  God  is  wiUing  to  answer 
our  prayer,  wg  must  pray  M^ith  Christ  :  ''  If  it  be 
possible,  *  *  *  nevertheless  not  my  will  but 
Thine  be  done."  z.  e.,  "  Father,  if  it  is  best  to 
grant  my  petition.  Thy  will  be  done  ;  but  if  it  is 
best  not  to  grant  it.  Thy  will  be  done,  not  mine." 
In  this  case,  whether  the  answer  be  yes  or  no, 
the  prayer  is  answered,  and  the  favor  sought  is 
granted.  Every  true  prayer,  that  has  no  perceived 
evidence  of  God's  will,  says :  *'  Father,  if  it  be 
Thy  will,  (if  best)  to  grant  the  favor  asked,  then 
bestow  it  ;  but  if  it  be  not  Thy  will  to  bestow 
the  favor,  then  withhold  it.  I  ask  that  Thy  will 
be  done,  not  mine.  If  my  desire  can  be  granted 
I  shall  be  grateful,  but  if  not,  I  shall  be  equally 
grateful."  (3.)  Still  again  suppose  there  is  no 
known  evidence  of  God's  will,  as  to  a  favor 
asked  in  prayer  ;  and  further,  suppose  it  to  be 
contrary  to  God's  will  that  the  petition  be  granted, 
yet  God  may  answer,  not  the  petition  but  the 
petitioner.  An  illustration  of  this  important 
distinction  is  found  in  Paul's  case,  when  he  prayed 
for  the  removal  of  the  thorn.  God  did  not  grant 
his  petition.  He  did  not  remove  the  thorn,  but 
He  answered  Paul^  when  He  said  to  him  :  '*  My 
grace  is  sufficient  for  you."  It  is  erroneous  and 
misleading  to  say  that  ''  God  answers  every  true 
prayer,  either  by  giving  what  is  asked,  or  some- 
thing better."  It  is  true  that  God  answers  every 
correct  prayer,  but  it  is  invariably,  in  granting 
the  identical  thing  asked.  If,  as  in  Paul's  case, 
God  answers  the  petitioner,  it  is  in  a  denial  of 
his  prayer,  and,  if  God  in  mercy  sees  proper,   in 


ITS   NATURE,   THEORIES   AND   DISTINCTIONS.  4I 

addition  to  the  denial  of  his  prayer,  to  reveal  to 
the  suppliant  what  Is  better  for  him  than  an 
answer  to  his  petition,  It  ought  not  to  be  construed 
as  an  answer  to  his  prayer.  More,  Paul  did  not 
get  God's  sufficient  grace,  without  asking  in  faith 
directly  for  that  specific  blessing. 

DID  Christ's  prayer  in  the  garden  prevail  ? 
This  question,  as  to  the  prayer  of  Christ,  is 
of  vast  importance,  in  determining  the  question : 
"What  is  prevailing  prayer."  That  this  question 
may  be  answered  Intelligently,  let  us  ask,  and 
answer  the  following  questions:  ^  What  was 
Christ's  request  ?  What  did  He  ask  to  be  saved 
from  ?  If  these  questions  can  be  satisfactorily 
answered,  I  think  there  will  be  no  difficulty  in 
answering  the  question  :  ''  Did  Christ's  prayer  In 
the  garden  prevail  ? "  Rev.  C.  G.  Finney,  and 
others,  maintain  that  ''this  cup;"  that  Christ 
prayed  might  pass  from  Him,  was  prospective 
death  in  the  garden,  from  excessive  sorrow  ;  and 
that  having  been  delivered  from  death  in  the 
garden,  His  prayer  was  answered.  After  a  careful 
consideration  of  the  scriptures,  bearing  on  this 
subject,  I  cannot  agree  with  this  view  of  the  case, 
but  believe  the  cup  against  which  Christ  prayed, 
conditionally,  was  His  soul  agony  —  the  hiding  of 
the  Father's  face — the  awful  penalty  of  the 
insulted  and  broken  law.  So  mercilessly  and 
vehemently  did  the  black  tempest  of  soul  agony 
lash  His  shuddering  nature,  and  beat  against  His 
will — His  ever  holy  purpose  to  do  or  suffer  the 
will  of  His  Father,  that  it  seemed  Impossible  to 
endure  the  fearful  strain,  and  temporarily  He 
wished    that    the    cup    might    pass    without    His 


42  PREVAILING   PRAYER 

drinking  it,  if  it  could  be  in  keeping  with  the 
Father  s  will  ;  but  if  not,  then  He  would  drink 
it.  Several  days  before  Christ's  agony  and  prayer 
in  the  garden,  He  was  in  a  strait  betwixt  two. 
In  John  12:22  He  said:  '*My  soul  is  troubled," 
at  the  prospect  of  what  ?  Death  in  the  garden  ? 
Most  certainly  not,  but  at  the  prospect  of  all 
that  was  involved  in  that  comprehensive  term  : 
*' This  hour."  Surely  ''This  hour,"  did  not  mean 
death  in  the  garden,  for  Christ  Himself  says  : 
"  For  this  cause,  came  I  unto  this  hour."  To  die 
in  the  garden  ?  Most  assuredly  not  ;  for  Christ 
knew  that  He  was  not  to  die  in  the  garden. 
Then  the  terms  :  ''  This  hour,"  of  suffering,  and, 
"This  cup,"  and  in  Matt.  20:22,  several  days 
before  His  sufferings  in  the  garden.  He  speaks 
of  :  "  The  cup  that  I  shall  drink  of "  (which  cup 
is  the  same  as  that  of  which  He  speaks  in  the 
garden),  have  no  reference  to  physical  death  in 
the  garden.  "And  what  shall  I  say?" — "I  am 
in  a  strait.  What  shall  I  do  ?"  "Already,  He 
had  fearful  and  troublesome  apprehensions  as  to 
the  apalling  agonies  of  soul  that  awaited  Him. 
He  shrank  from  the  stunning  amazing  and 
crushing  agonies,  that  he  knew  awaited  Him  ; 
but  to  shrink  from  absolute  subjection  to  the 
Father's  will,  would  be  worse  still."  In  asking 
Himself:  'What  shall  I  say?'  He  seemed  as 
thinking  aloud,  feeling  His  way  between  two 
dread  alternatives,  looking  both  of  them  sternly 
in  the  face,  measuring,  weighing  them,  in  order 
that  the  choice  actually  made,  might  be  seen, 
and  even  by  Himself,  the  more  vividly  felt  to 
be  a   profound,    deliberate,    spontaneous   action." 


ITS   NATURE,   THEORIES    AND    DISTINCTIONS.  43 

''Father  save  me  (not  from  death  in  the  garden 
but)  from  this  hour."  This  is  a  real  petition, 
like  that  in  the  garden  :  "  Let  this  cup  pass 
from  me."  What  he  recoils  from,  is  not 
His  Fathers  will,  but  the  hiding  of  His 
Father  s  face. 

IN   THE   GARDEN   WITH   CHRIST. 

Now  let  US  enter  the  garden  with  Christ  and 
listen  to  His  prayer,  and  behold  Him  in  His 
agony.  In  Matt.  26:39  it  is  stated:  ''And  He 
went  a  little  farther  and  fell  on  His  face  and 
prayed,  saying  :  O  my  Father,  if  it  be  possible, 
let  this  cup  pass  from  me.  "  Cup  of  death  in  the 
garden  ?  No,  for  Christ  knew  that  not  only 
the  prophets,  but  He  Himself,  had  foretold  His 
death,  not  in  the  garden  but  on  the  cross. 
Therefore  He  knew  that  He  should  not  die  in 
the  garden,  hence  He  did  not  pray  against  death 
in  the  garden.  "  He  went  away  the  second  time 
and  prayed,  saying,  O  my  Father,  if  this  cup 
may  not  pass  from  me,  except  I  drink  it,  Thy 
will  be  done.  "  So  He  prayed  the  third  time. 
The  surges  rise  higher  and  higher,  and  beat  still 
more  tempestuously  and  overwhelmingly.  To 
fortify  Him  against  the  breaking  down  of  His 
holy  purpose  to  do,  and  suffer  His  Father's 
perfect  will  (for  He  will  not  suffer  us  to  be  tempted 
above  that  we  are  able  to  bear  but  will  with  the 
temptation,  make  a  way  for  our  escape);  ''There 
appeared  an  angel  unto  Him,  from  heaven, 
strengthening  Him."  Not  to  let  one  ray  of  light 
into  the  inky  blackness  of  the  night  of  spiritual 
death  that  was  upon  Him  in  our  stead.  Not  to 
minister  one  grain  of  comfort  to  His  soul,  quiver- 


44  PREVAILING   PRAYER 

inpf  with  anguish,  and  from  whom  all  comfort 
had  been  withdrawn,  by  the  hiding  of  the  Father's 
face ;  for  the  law  required  that  He  suffer  the 
full  extreme  of  its  demands.  Had  He  suffered 
less,  the  atonement  would  have  been  a  failure, 
or  had  He  suffered  more  it  would  have  been 
unjust.  There  could  be  no  mitigation  of  His 
sufferings,  but  strength  administered  to  endn-e 
them,  to  sustain  and  brace  up  sinking  nature  for 
a  hotter  and  fiercer  struggle,  convulsing  His 
whole  inner  man,  and  so  affecting  His  body,  that 
the  blood  oozing  from  the  pores  of  His  body,  in 
great  drops,  fell  to  the  ground.  The  third  and 
last  time  we  hear  the  agonizing  cry  :  **  Let  this 
cup  pass,  yet  not  My  will  but  Thine."  ''If  it  must 
be.  Thy  will  be  done,"  fall  from  His  lips,  and 
all  is  over  —  the  bitterness  of  death  is  past.  He 
has  won  the  victory,  *'  I  will  suffer,"  is  the  grand 
result  of  Gethsemane.  "  It  is  finished,"  is  the 
triumphant  shout  from  the  cross.  "  O  how  narrow 
the  path  of  danger  Jesus  trod  to  His  and  our 
redemption." 

JESUS    DID    NOT   EXPECT   TO    DIE   IN   THE    GARDEN. 

"Nevertheless  not  as  I  will  but  asjhou  wilt." 
Had  it  been  physical  death  in  the  garden  that 
Christ  prayed  against,  it  is  impossible  to  conceive 
that  He  should  have  prayed  thus  regarding  it, 
when  He  knew  as  no  other  could  know,  that  it 
could  not  be  His  Father's  will  that  He  should 
die  in  the  garden,  because  He  knew  that  "holy 
men  of  old,"  who  "  spake  as  they  were  moved 
by  the  Holy  Ghost,"  had  predicted  His  death 
on  the  cross.  Not  only  the  prophets  had  fore- 
told this  fact,  and  given  the  details,  but  He  Him- 


ITS   NATURE,   THEORIES  AND    DISTINCTIONS.  4$ 

self  had  foretold  it,  and  hence  He  could  not  be 
resigned  to  it,  because  He  knew  it  was  contrary 
to  His  Father's  will  that  He  should  be. 

"  WAS    HEARD    IN    THAT    HE    FEARED." 

But  it  is  argued,  from  Heb.  5:7,  that  Christ's 
prayer  was  against  physical  death  in  the  garden. 
The  Scripture  reads  :  "  Who  in  the  days  of  His 
fleh,  when  He  had  offered  up  prayers  and  sup- 
plications, with  strong  crying  and  tears,  unto  Him 
that  was  able  to  save  Him  from  death,  was  heard 
in  that  he  feared."  It  is  triumphantly  asked, 
*'  On  what  occasion  was  He  saved  from  death  if 
not  on  this  ?"  I  answer  He  was  not  saved  from 
death  at  all,  nor  does  this  Scripture  say  that  He 
was,  but  simply  that  His  prayer  was  to  Him, 
who  was  able  to  save  Him  from  death,  as  in 
Mark  14:27,  <<  *  *  *  all  things  are  possible  unto 
Thee"  and  in  Matt.  26:53:  "  Thinkest  thou,  that 
I  cannot  pray  to  my  Father  (who  was  able  to 
save  Him  from  death),  and  He  shall  presently 
give  me  more  than  twelve  legions  of  angels,"  to 
save  me  from    death   by  your  ''  wicked   hands  ?' " 

HIDING     OF     THE     FATHEr's     FACE,      THE     DREGS     OF 


''  THE    CUP.' 


He  "was  heard,  in  that  He  feared" — the 
hiding  of  the  Father's  countenance,  which  is  the 
very  core  of  the  eternal  death  of  the  sinner. 
Hence,  the  hiding  of  the  Father's  face  was  the 
very  dregs  of  the  cup  Christ  had  begun  to  drink. 
The  cup  He  prayed  to  be  freed  from,  was  not 
corporal,  but  spiritual  death  :  z.  e.  the  (temporary) 
separation  of  His  soul  from  the  light  of  the 
Father's  countenance.  He  was  heard  in  His 
Father's    strengthening   Him,   so  as  to  hold    fast 


46  PREVAILING    PRAYER 

His  unwavering  faith  under  the  trial.  The  Greek 
literally  is  "Was  heard  from  His  fear"  i.  e.,  so 
as  to  be  saved  from  His  fear,  or  what  better 
accords  with  the  strict  meaning  of  the  Greek 
noun  ''In  consequence  of  His  reverential  fear, 
i.  e.,  in  that  He  shrank  from  the  horrors  of 
separation  from  the  presence  of  the  Father,  yet 
was  reverentially  cautious,  by  no  thought,  or 
word  of  impatience,  to  give  way  to  a  shadow  of 
distrust,  or  want  of  perfect  filial  love."  {J.  F. 
and  B.)  Now  the  question  arises  again  :  Did 
Christ's  prayer  in  the  garden  prevail  ?  Paul 
says,  "He  was  heard,"  t.  e.  answered.  Christ's 
prayer  was  answered,  in  that  the  Father  granted 
the  identical  thing  asked,  viz.:  that  the  cup  might 
or  might  not  pass,  as  the  Father  willed.  Because 
of  the  seeming  literally  unendurable  anguish  of 
His  soul,  He  most  earnestly  desired,  that,  if  He 
might  be  relieved  from  drinking  further  of  the 
cup,  could  this  be,  and  yet  the  Father's  will  be 
done  ;  but  if  the  Father's  will  was,  unexorably, 
that  He  should  drink  the  cup  to  its  dregs,  then: 
"Thy  will  be  done,"  is  His  prayer.  This  abso- 
lute resignation,  under  the  circumstances  of 
Christ's  will  to  that  of  His  Father's  was  the  very 
essence  of  His  atonement  for  sin.  This  was  the 
culminating  point  in  His  redemptive  work.  Christ 
said  :  "  I  came  not  to  do  mine  own  will  but  the 
will  of  Him  that  sent  Me,"  hence  His  prayer  ever 
was  :  "  Father,  what  Thou  wiliest  /  will."  This  is 
true  prayer. 

PREVAILING   PRAYER   GETS    WHAT   IT   ASKS. 

Dr.  Wisner  made  the    following   statement   to 
Dr.  Patton  :  "  I  took  one  of  my   elders   with  me 


ITS   NATURE,    THEORIES   AND    DISTINCTIONS.  47 

(where  he  was  going  to  assist  a  brother  in 
special  meetings) ;  that  evening  my  elder  led  the 
devotions  in  family  prayer,  and  poured  out  his 
soul  in  great  fervency,  for  the  conversion  of 
sinners.  He  earnestly  besought  the  Lord,  that 
He  would  so  trouble  the  impenitent,  that  they 
would  feel  constrained  to  awaken  us  in  the  night 
to  enquire  what  they  should  do  to  be  saved  ;  * 
*  *  about  midnight  the  pastor  came  into  our 
room  and  awoke  us,  to  tell  us  that  a  number  of 
sinners  had  collected  at  the  Academy,  who  were 
so  distressed  with  their  lost  condition,  that  they 
had  sent  a  request  for  us  to  visit  them.  *  * 
The  next  morning  there  were  a  number  rejoicing 
in  hope.  *  *  It  was  the  Lord  who  answered 
that  prayer,  by  giving  us  the  very  thing  prayed 
forr 

HOW    MAY    I    OFFER   PREVAILING  PRAYER  ? 

What  an  important  question  !  How  shall  I 
answer  it  ?  How  much  may  depend  on  the 
answer  I  give,  God  only  knows.  May  be 
indirectly,  the  salvation  or  damnation  of  thous- 
ands of  souls.  "  Lord  help  7ne!'  How  much  may 
depend  on  how  you  hear  and  receive  my  answer. 
May  be  the  salvation  or  damnation  of  thousands 
of  souls.  The  Lord  help  you,  my  brethren,  (i.) 
See,  by  searching  your  heart  and  life,  and  by  a 
comparison  of  them  with  the  requirements  of 
God's  Word,  that  you  are  in  a  state  of  heart, 
and  so  perfectly  in  accord  with  God,  that  you 
can  claim  God's  promises  as  made  to  you,  and 
put  Him  to  their  fulfillment.  In  other  words, 
see  that  you  are  fully  dedicated  to  God  to  do 
His  will  in  everything,  as  He  has  revealed   your 


48  PREVAILING    PRAYER 

duty  in  His  Word.  If  this  condition  is  not  met 
you  need  not  inquire  further.  God  will  not  hear 
your  prayer.  (2.)  "  Be  filled  with  the  Spirit." 
As  He  possesses  you,  He  will  illumine  your  mind, 
quicken  your  conscience,  teach  you  what  to  pray 
for,  and  by  His  all  powerful  intercession  within 
you,  enable  you  to  offer  the  prayer  of  faith.  (3.) 
Maintain  uninterrupted  "  fellowship  with  the 
Father,  and  with  His  Son  Jesus  Christ."  (4.) 
Obtain  evidence  from  God's  Word,  His  Spirit, 
or  Providence,  that  He  is  willing  to  bestow  the 
blessing  desired.  (5.)  Having  learned  that  God 
is  willing  (and  He  is,  if  your  desire  is  legitimate) 
to  answer  favorably,  cherish  your  desire  until  it 
is  fanned  to  a  flame.  Become  so  profoundly, 
intensely,  supremely  interested  in  the  object  of 
your  prayer,  that  everything  else,  at  the  time, 
must  be  entirely  secondary,  and  if  need  be,  laid 
aside  —  eating  —  sleeping — work — business,  until 
God  answers.  How  may  I  become  so  interested  ? 
Devoutly  study  the  Word,  to  know  your  privilege 
and  responsibility,  and  being  "  filled  with  the 
Spirit,"  who  is  infinitely  solicitous  that  you  should 
have  an  answer  to  your  prayer,  you  will  partake 
of  His  solicitude.  (6.)  Lovingly,  but  with  all 
your  will  power,  resolve  that  in  the  name  of 
Christ,  by  the  help  of  the  Holy  Spirit,  and  with 
an  eye  to  God's  glory,  you  will  have  an  answer 
to  your  prayer  at  any  cost.  (7.)  Claim  the 
answer  at  once.  You  may  have  the  answer  at 
once,  if  you  will  now  meet  the  conditions  ;  and 
now,  other  things  being  equal,  easier  than  at  any 
other  time.  The  longer  you  pray  for  anything, 
except  in  a  living,  appropriating  faith,  the  harder 


ITS   NATURE,    THEORIES   AND    DiSTINCTlONS  49 

It  will  be  to  prevail.  Continue  persistently,  fer- 
vently, and  if  need  be  vehemently,  till  God 
answers,  '*  yes,  my  trusting  child."  Thus  take 
the  Word  of  God  —  the  great  text  book,  and 
Christ  as  your  Great  Teacher ;  by  the  helpful 
ministry  of  the  Holy  Spirit,  study  the  Word 
devoutly  on  this  and  kindred  subjects,  and  on 
your  knees,  practice  what  you  learn.  While  thus 
engaged,  new  lessons — new  truths  —  new  facts 
from  the  Word,  and  directly  from  the  mind  of 
the  Spirit,  who  **  shall  lead  you  into  all  truth," 
will  flash  upon  your  mind.  Thus  study  and 
practice;  study  and  practice,  every  day,  ''  in  spirit 
and  in  truth,"  and  little  by  little  each  day,  you 
will  be  let  into  the  wonderful  and  coveted  secrets 
of  access  to,  and  power  with  God,  in  prayer. 
There  is  no  ''royal  road"  up  to  the  higher  alti- 
tudes of  Christian  attainment,  where  a  single 
human  soul  may  conquer  heaven,  earth  and  hell. 
Then  be  patient,  but  persistent.  The  great  lessons 
of  science  and  art  have  heen  learned  by  lifelong 
efforts,  and  shall  we  grow  faint  ^d  give  up  if  we 
fail  after  a  brief  and  half-hearted  effort,  to  wrest 
from  the  grip  of  the  unknown,  the  most  precious 
lessons  that  God  Himself  can  teach  His  faithful 
child  ?  While  we  may  learn  new  and  more 
precious  lessons  in  prayer  every  day,  yet  it  takes 
time ;  it  takes  a  life  time  to  study  this  subject, 
for  Christian  science  finds  in  the  subject  of  prayer 
some  of  its  deepest  problems — many  of  them 
insolvable.  Nay,  it  will  take  eternity  to  fully 
understand  this  subject.  Yet  such  are  the  joys 
of  the  eager  learner,  and  the  blessings  attendant 
on  the  exercise  of  an  ever  increasing   faith,   that 


JO  PREVAILING    PRAYER 

the  greatest  encouragements  are  offered  to  all. 
In  this  race  the  victory  is  not  to  the  rich,  or 
great,  but  to  the  humblest  child  of  God. 

BEST   TIME    TO    LEARN    HOW. 

By  far  the  best  time  to  learn  how  to  pray,  is 
in  the  childhood  of  Christian  life,  just  as  the  best 
time  to  lay  the  foundation  for  an  education  and 
to  begin  to  build  thereon,  is  in  childhood.  Those 
who  neglect  their  education  till  they  reach  middle 
life  seldom  become  learned.  So  those  Christians 
who  fail  during  the  first  years  of  their  Christian 
lives,  to  learn  how  to  pray  —  how  to  prevail  in 
prayer,  seldom  learn  as  easily  as  they  might  have 
done  and  become  as  progressive  students  in  the 
school  of  prayer  as  they  might  have  been,  had 
they  from  the  beginning  of  their  Christian  lives, 
been  faithful  in .  the  study  of  the  Word,  and  to 
the  promptings  and  leadings  of  the  Holy  Spirit, 
who  came  into  their  hearts  at  conversion.  Every 
young  Christian  should  get  into  a  rut  as  quickly 
as  possible,  and  stay  there  as  lon^  as  he  lives.  I 
mean  the  rut  of  "praying  without  ceasing."  His 
great  business  in  this  world  is  (i.)  to  learn  how  to 
pray  most  effectually,  and  (2.)  then  practice  what 
he  has  learned. 

DEFINITENESS   IN   PRAYER. 

The  prayer  that  prevails  is  strikingly  specific.  It 
narrows  itself  right  down  to  one  object,  which  press- 
es itself  on  the  attention,  and  on  the  heart,  and  fills 
the  vision,  and  becomes  for  the  time  the  supreme 
object  to  be  sought,  and  obtained,  if  need  be,  by 
the  supreme  act  of  the  life,  of  the  petitioner.  He 
who  is  cold  and  formal  in  his  Christian  life,  spreads 
his   prayer   out,  and  around  the   whole    world,  it 


ITS   NATURE,   THEORIES  AND   DISTINCTIONS.  jl 

may  be,  covering  all  subjects  but  the  one  most 
needed  to  be  prayed  for  now,  while  the  soul  all 
alive,  and  on  fire,  and  in  holy,  intimate  and 
conscious  fellowship  with  "the  Father,  and  with 
His  Son  Jesus  Christ,"  focuses  all  the  energies  of 
his  being,  for  the  present,  on  just  one  object  of 
prayer,  and  holds  on  for  that  till  he  gets  it. 

THE   WAYWARD    BOY    SAVED. 

A  boy  is  far  away  from  home  —  a  wicked 
youth,  but  mother  is  praying  many  hundred 
miles  away.  He  tries  to  drown  his  convictions 
with  drink,  but  somehow  he  cannot  succeed.  A 
strange  power  moves  him-  He  stands  before  a 
Salvation  Army  barrack,  hears  the  singing,  passes 
by,  returns,  goes  up  stairs,  purposes  over  and 
over  to  leave,  but  a  peculiar  influence  is  upon 
him,  he  surrenders  and  is  saved. 

POWER   OF   PRAYER. 

Prayer  may  reach  out  its  hand  of  power  over 
sea  and  land,  to  the  ends  of  the  earth.  The 
following  facts  will  illustrate  my  statement :  In 
57  a  father,  said  the  leader  of  the  noon-day 
prayer  meeting  in  Kalamazoo,  Mich.,  had  three 
sons  in  distant  and  different  parts  of  the  country, 
all  unconverted.  The  father  requested  prayers 
for  their  conversion.  Soon  three  letters  were 
received  from  these  three  sons,  who  had  not 
communicated  with  each  other,  each  giving  an 
account  of  his  own  conversion.  Another  father 
requested  prayer  for  a  son  at  sea.  The  son  was 
away  on  the  Pacific.  His  case  was  made  the 
subject  of  earnest  prayer.  He  was  converted  in 
mid  ocean  just  about  the  time  the  prayer  was 
offered    for   him,    away    at   that   distance,  where 


52  PREVAILING   PRAYER 

none  but  God  could  reach  him.  He  was  convicted 
at  once,  and  led  to  Christ,  and  the  very  first 
thing  he  had  to  tell  his  father  on  landing  v^as 
what  the  Lord  had  done  for  his  soul.  He  knew 
nothing  of  the  prayer  meetings  ;  he  did  not  know 
that  he  was  the  subject  of  special  prayer. 

ENCOURAGEMENT   TO   ALL. 

While  the  multitudes  thronged  about  Christ 
there  was  a  woman's  finger  tip,  wasted  to  skin 
and  bone  by  twelve  years  of  deadly  disease, 
thrust  forward  till  it  touched  the  hem  of  Christ's 
robe,  and  in  an  instant,  from  the  battery  of 
Christ's  person,  stored  with  healing  virtue,  came 
the  life-restoring  shock  of  saving  power.  So,  my 
brother  and  sister,  though  countless  myriads  of 
voices  pleading  present  need,  throng  His  ear, 
yet  your  feeble  voice,  and  mine,  may  find  their 
way  up  through  the  babel  of  tongues  and  catch 
His  waiting  attention,  and  secure  an  immediate 
response  from  his  loving  heart  and  blessing  hand. 
Your  and  my  uplifted  palms,  amid  the  forest  of 
beseeching  hands,  will  receive  into  their  clasping 
fingers,  if  in  faith  and  patience  they  wait,  not 
only  a  blessing  but  the  identical  blessing  needed. 

PRAYER. 

Prayer  goeth  up  as  goes  the  mist, 

And  swift  is  its  ascent, 
Far,  far  beyond  the  heights  sun-kissed 

Or  cloudy  battlement ; 
It  travels  not  on  wings  of  air. 

Nor  seen  upon  its  flight, 
And  faileth  not  till  it  shall  dare 
Make  entrance  in  the  temple  where 

It  loving  audience  hath. 


ITS    NATURE,    THEORIES   AND    DISTINCTIONS.  53 

No  message  sent  is  lost,  we  know, 

Nor  hath  it  disregard  ; 
The  answer  may  be  swift  or  slow, 

It  Cometh  with  reward  ; 
If  slow,  the  waiting  will  be  best. 

As  long  the  mists  remain 
Safe  garnered  in  their  azure  rest. 
Till  into  cloudy  folds  compressed 

They  fall  in  showers  of  rain. 

Because  the  heavens  are  full  of  prayer 

The  earth  is  full  of  hope, 
Thus  through  the  void  of  our  despair 

With  promise  we  look  up  ; 
Presented  in  His  name  alone 

Who  came  for  us  to  die, 
We  leave  our  plea  at  His  dear  throne. 
Who  loves  his  answer  to  make  known 

As  rain  sent  from  on  high. 

^Rev.  Dwight  Williams. 


LECTURE    III. 

PREVAILING    PRAYER    AND    ITS    CONDITIONS;     OR, 
"  WHAT   MUST   I   DO?'' 

Several  conditions  of  prevailing  prayer  are  of 
such  importance  that  I  shall  treat  each  one,  of 
several,  in  as  many  lectures. 

DISTINCTIONS    BETWEEN    PRAYER   AND    ITS    CONDITIONS. 

It  is  important  that  we  distinguish  between 
prayer  and  its  conditions.  Usually,  speakers  and 
writers  specify  the  conditions  of  prayer  as  elements 
of  prayer  itself.  This  is  necessarily  confusing. 
Prayer,  though  of  necessity,  always  associated  with 
its  conditions,  yet  in  its  nature  it  is  clearly  distinct 
from  them.  Prayer  is  the  •  act  of  presenting  a 
request.  Some  of  the  conditions  are  acts  of  the 
petitioner;  others  are  moral  states  of  the  petitioner's 
mind,  and  heart;  others  are  objects  had  in  view,  in 
presenting  the  petition.  For  instance,  confession 
is  a  condition  of  act,  humility  is  a  condition  of 
mind  and  hearty  while  a  proper  motive  is  objective, 

DEFECTIVE    PRAYER. 

Someone  has  very  appropriately  said:  "  Multi- 
tudes pray  so  defectively,  as  to  strength  of  desire, 
importunity,  faith,  consecration,  and  other  required 
conditions,  that  they  do  not  come  within  the  scope 
of  the  Scriptural  promises."  And  one  of  the  bale- 
ful results  is,  their  own  minds,  and  the  minds  of 
others,  are  filled  with  skepticism,  as  to  the  real 
power  of  prayer.  This  skepticism  grieves  the  Holy 
Spirit,  dishonors  the  name  of  Christ,  reflects  on  the 

[54] 


AND    ITS   CONDITIONS.  55 

love,    faithfulness  and    benevolence    of   God,  and 
results  in  spiritual  paralysis  of  the  Church. 

FAITH    IN   PRAYER. 

Greater  faith  in  the  power  of  prevailing  prayer 
is  an  important  condition  of  the  greatest  success 
in  prayer,  and  this  comes  of  a  more  comprehen- 
sive understanding  of  the  nature  of  prayer  and  its 
wonderful  possibilities.  How  few  there  are,  com- 
paratively, who  really  prevail  with  God  In  prayer; 
especially  in  intercessory  prayer.  This  want  of 
power,  at  a  throne  of  grace,  largely  grows  out  of 
a  want  of  knowledge,  theoretical  and  experimen- 
tal, by  those  who  pray.  Rev.  Thos.  K.  Beecher 
said  in  a  letter  to  Rev.  Dr.  Patton,  in  answer  to 
his  circular  note  of  inquiry,  asking  for  well-authen- 
ticated instances  of  answers  to  prayer,  expressed 
his  skepticism  as  to  prevailing  prayer,  as  follows: 
"  In  all  soberness  I  want  to  suggest  to  you,  whether 
the  very  tenor  of  your  circular  note  to  me,  and 
the  object  you  have  in  preparing  your  book  on 
prayer,  does  not  contain  Its  own  refutation.  It 
appears  that,  although  there  are  thousands  close 
round  about  you,  who  are  praying  every  day,  yet 
the  answers  are  so  scarce,  that  you  have  need  to 
cover  a  great  area  to  get  your  evidence."  Do  we 
wonder  that  there  are  not  more  numerous  and 
striking  answers  to  prayer,  while  there  Is  so  much 
skepticism,  in  the  pulpit,  and  in  the  pew,  as  to  the 
power  of  prayer?  What  solemn  mockery,  for  pro- 
fessed Christians,  whose  hearts  are  full  of  skepti- 
cism, as  expressed  in  the  above  quotation,  to  open 
their  lips  In  prde^ided  prayer!  Yet  this  Reverend 
Doctor  voices  the  skepticism  of  multitudes,  that 
consciously,  or  unconsciously,  lurks  in  their  hearts. 


56  PREVAILING    PRAYER 

OBEDIENCE. 

There  are  certain  actions  and  states  of  heart 
that  make  the  exercise  of  faith  impossible. 
Disobedience  to  God  in  any  form,  or  in  regard 
to  any  thing,  which  implies  impenitency  of  heart 
makes  faith  impossible.  A  soul  in  the 
Church,  or  out  of  it,  knowingly  in  rebellion 
against  God  in  any  measure,  could  as  easily 
pluck  the  burning  sun  from  the  heavens  as  to 
exercise  faith.  Every  disobedient  soul  is  in 
rebellion  against  God.  No  one  can  believe 
without  the  help  of  the  Holy  Spirit,  and  He  will 
not  assist  a  rebel  to  believe,  for  that,  to  which  a 
rebel  has  no  claim.  No  one  can  believe  when  he 
will,  except  he  always  wills,  ''  Not  my  will  but 
thine"  be  done.  A  sinner  in  rebellion  against 
God,  and  conscious  of  condemnation,  must  repent 
before  he  can  believe — he  must  submit  perfectly 
up  to  the  light  he  has,  humble  himself  under  the 
mighty  hand  of  God,  confess  his  sins,  uncondi- 
tionally forsake  them,  and  not  till  then  will  the 
Holy  Spirit  help  him  to  believe  for  pardon. 
What  is  true  of  faith  for  pardon  is  true  of  faith 
for  any  promised  good,  conditioned  on  faith. 
Perfect  obedience  to  God  is  the  condition  of 
faith  for  pardon,  or  purity,  or  power.  Instead  of 
saying  :  *'/  cant  believe,''  let  us  tell  the  truth  and 
say  ;  ''I  wont  siirrejiderr  To  the  fully  surrendered 
soul  it  is  as  easy  to  believe  as  to  breathe :  nay, 
obeying  is  believing — the  last  act  of  a  soul  sur- 
rendering to  God  is  believing.  We  are  com- 
manded to  believe,  and  when  we  shall  have 
obeyed  the  command,  "  Repent,"  we  will  be 
instantly  helped  to  obey  the  command,  "  Believe.'* 


AND   ITS   CONDITIONS.  57 

When  a  soul  has  fully  surrendered  to  God  he  is 
conscious  of  the  fact,  and  until  he  is  conscious  of 
that  fact,  he  should  not  attempt  to  believe. 

"  It  is  not  possible  to  live  in  sin,  and  at  the 
same  time,  by  communion  with  God,  to  draw 
down  from  heaven  everything  one  needs  for  the 
life  that  now  is." — Mtdler. 

PRAISE   AND   THANKSGIVING. 

Thanksgiving  should  always  precede  petition. 
A  proper  recognition  of  past  mercies  is  an 
important  condition  of  receiving  present  blessings. 
Luther  said :  ""  Praise  makes  our  prayers  bold, 
and  strong,  and  sweet ;  feeds  and  rekindles  them 
as  with  coals  of  fire."  "  In  everything,  by  prayer 
and  supplication,  with  thanksgiving  let  your  requests 
be  made  known  unto  God."  A  spirit  of  ///gratitude 
is  fatal  to  acceptable  prayer.  Subjectively,  one 
great  end  of  prayer  is  to  beget  and  foster  in  the 
believer,  the  spirit  of  gratitude.  Said  Charnock : 
*'The  praise  of  God  is  the  choicest  sacrifice  and 
worship,  under  a  dispensation  of  redeeming  grace." 
At  a  time  of  great  despondency  among  the  New 
England  settlers,  at  one  of  their  meetings  it  was 
proposed,  that  they  appoint  a  day  of  fasting. 
An  old  farmer  arose  and  said  he  thought  it  time 
to  cease  their  ingratitude  for  mercies  received,  and 
appoint  a  day  of  thanksgiving.  It  was  done,  and 
has  been  continued  to  the  present  time.  What- 
ever our  trials  or  afflictions,  we  should,  '*  in 
everything  give  thanks."  There  are  many  things 
for  which  we  should  always  be  grateful  to  the 
Giver  of  "every  good  and  every  perfect  gift;" 
especially  for  His  Gift  of  gifts  to  us,  when  He 
**so    loved   the    world,   that   He   gave    His   only 


58  PREVAILING  PRAYER 

begotten  Son,  that  whosoever  beheveth  in  Him 
might    not    perish,    but    have    everlasting    Hfe." 

"  Even  if  nothing  else  called  for  thankfulness,  it 
would  always  be  an  ample  cause  for  it  that  Jesus 
Christ  loved  us,  and  gave  Himself  for  us.  A 
farmer  was  once  found  kneeling  at  a  soldier's 
grave,  near  Nashville.  Some  one  came  to  him 
and  said  :  *  Why  do  you  pay  so  much  attention 
to  this  grave  ?  Was  your  son  buried  here  ?  * 
'  No,'  he  said.  '  During  the  war  my  family  were 
all  sick,  I  knew  not  how  to  leave  them.  I  was 
drafted.  One  of  my  neighbors  came  over  and 
said:  'I  will  go  for  you;  I  have  no  family.'  He 
went  off.  He  was  wounded  at  Chickamauga. 
He  was  carried  to  the  hospital  and  there  died. 
And,  sir,  I  have  come  a  great  many  miles,  that 
I  might  write  over  his  grave  these  words,  'He 
died  Jor  me!  " — Moody. 

When  Solomon  dedicated  the  temple  to  God, 
it  was  while  the  singers  and  all  the  people  sang 
praises  to  God  that  the  cloud  descended,  and  the 
glory  of  the  Lord  filled  the  temple.  We  should 
frequently  turn  to  the  psalms  of  praise  and 
thansksgiving  and  revive  in  our  hearts  a  spirit 
of  gratefulness.  *'  Let  all  the  people  praise 
Thee." 

Speak,  lips  of  mine! 

And  tell  abroad 

The  praises  of  my  God. 
Speak,  stammering  tongue! 

In  gladdest  tone. 
Make  His  high  praises  known. 

Speak,  sea  and  earth! 

Heaven's  utmosc  star, 

Speak  from  your  realms  afar! 
Take  up  the  note, 


AND  ITS   CONDITIONS.  59 

And  send  it  round 
Creation's  farthest  bound. 

Speak,  heaven  of  heavens! 

Wherein  our  God 

Has  made  His  bright  abode. 
Speak,  angels,  speak! 

In  songs  proclaim 
His  everlasting  name. 

Speak,  son  of  dust! 

Thy  flesh  He  took, 

And  heaven  for  thee  forsook. 
Speak,  child  of  death! 

Thy  death  He  died. 

Bless  thou  the  Crucified. 

— Dr.  Bonar. 

REVERENCE. 

Reverence  for  God,  by  the  Christian,  is  a  con- 
tinual manifestation  of  a  filial  fear  of  Him,  min- 
gled with  respect,  and  esteem.  We  must  not  forget 
that  God  dwells  in  unapproachable  glory,  far 
beyond  the  reach  of  our  minds,  and  that  we  are 
but  insects,  in  comparison  with  Him.  ''  Holy  and 
reverend  is  His  Name!'  How  often  irreverence 
characterizes  the  conduct,  or  language  of 
persons  during  Divine  service,  in  the  house 
of  worship.  ''Who  has  not  seen  the  leader 
of  song  turn  the  leaves  of  his  book,  even 
with  confusing  sounds,  during  the  moment 
of  prayer  ?  This  is  a  most  careless  habit, 
and  one  most  annoying,  often,  to  him  who  engages 
in  supplication.  The  fear  seems  to  be  that 
the  next  hymn  will  not  be  ready,  and  rather  than 
that  time  should  be  lost,  indifference  and  irrever- 
ence may  be  indulged.  It  is  sadly  evident,  too, 
that  ministers  are  most  faulty  in  this  direction. 
Their  obligation  is  certainly  a  good  example.  We 
plead  for  reverence   in   time  of  prayer,  and  this 


60  PREVAILING    PRAYER 

means  closed  eyes,  bowed  head  and  sealed  hymn 
book.  Such  things  are  too  often  seen.  They  produce 
a  very  bad  effect  upon  the  young,  and  they  are 
v^^holly  unnecessary.  He  is  a  poor  manager  who 
cannot  conduct  a  meeting  without  infracting  the 
commonest  rules  of  religious  propriety.  Dedica- 
tions, funeral  services,  special  occasions  of  all 
kinds,  are  greatly  marred  by  what  may  be  termed 
an  exhibition  of  the  machinery.  The  ordination 
of  Bishops  at  the  last  General  Conference  was 
performed  with  less  of  this  than  any  similar  ser- 
vice within  the  memory  of  men  now  living.  There 
should  not  be  a  single  word  or  motion  necessary 
to  secure  the  orderly  conduct  of  every  special 
service.  The  Roman  Catholics,  the  Greeks,  with 
the  most  complex  service  in  the  world,  and  the 
Lutherans,  do  not  find  it  necessary  to  make 
arrangements  in  public.  Nor  is  there  any  need 
of  it  among  Methodists,  Presbyterians  or  Congre- 
gationalists.  In  the  social  meetings  pre-arrange- 
ment  cannot  be  carried  very  far,  and  would  tend 
to  formality  if  it  were;  but  to  examine  hymn  books 
during  prayer  is  never  necessary.  The  leader 
should  have  a  sufficient  knowledge  of  hymns  to  be 
able  to  announce  them  appropriate  to  the  occasion 
at  any  such  service;  or  if  he  cannot  do  that,  he 
can  always  ask  some  one  to  start  an  appropriate 
hymn.  If  reverence  be  not  maintained  during 
divine  worship,  there  is  nothing  left  of  any  value. 

ADORATION. 

Though  adoration  and  reverence  are  closely 
allied,  yet  there  is  a  difference.  Adoration  is  the 
act  of  paying  homageful  worship  to  the  Supreme 
Being.     How    thoughtful    should    we    be    as    we 


AND   ttS  CONDITIONS.  .  6 1 

approach  the  Infinite  One,  to  ask  of  Him  the 
petition  of  our  hearts,  remembering  that  we  are 
*'dust  and  ashes,"  and  that  God  only  is  great. 
This  adoration,  Madam  Guyon  called  the  prayer 
of  silence.  ''So  much,"  she  says,  ''was  my  soul 
absorbed  in  God,  that  my  eyes  and  ears  seemed 
to  close  of  themselves  to  outward  objects,  and  to 
leave  the  soul  under  the  exclusive  influence  of 
the  inward  Attraction." 

SINCERITY. 

"  God  requireth  truth  in  the  inward  parts," 
because  He  "  is  a  Spirit,  and  they  that  worship 
Him,  must  worship  Him  in  spirit  and  in 
truth."  "  If  I  regard  iniquity  in  my  heart,  the 
Lord  will  not  hear  me."  I  most  heartily  endorse 
the  following  sentences  : 

"  How  odious  is  insincerity  !  And  yet  how 
common  !  Do  not  men  often  say  things  to  God 
which*  they  do  not  earnestly  mean  ?  Say  that 
they  are  miserable  sinners,  ask  to  be  forgiven, 
and  go  on  sinning;  say  that  they  receive  Jesus 
into  their  hearts,  that  they  love  Him,  and  yet 
show  that  they  love  the  world  and  serve  sin  ? 
Now  to  have  the  true  spirit  of  prayer,  we  must 
be  guileless  in  heart  towards  God  ;  we  must  keep 
back  no  sin  ;  we  must  preserve  a  corner  for  no 
idol ;  we  must  confess  all,  renounce  self,  and  be 
willing  that  God  should  search  our  hearts  and 
try  our  ways,  and  bring  the  most  hidden  things 
to  light.  The  reason  why  God  cannot  hear  us 
while  there  is  any  cherished  evil  in  the  heart, 
is  that  in  such  a  state  of  the  heart  we  cannot 
really  pray.  We  may,  as  we  have  seen,  recite 
words  ;  we   may  cry  aloud  ;  we   may   fall  low  on 


62  PREVAILING    PRAYER 

our  knees;  but  we  cannot  pray.  There  is  some 
anger  resting  upon  our  spirit,  or  some  feeling  of 
some  mortified  pride  in  our  hearts ;  we  are 
meditating  a  doubtful  course  of  action,  or  allow- 
ing ourselves  indulgences,  which  we  know  must 
grieve  the  Spirit ;  and  so  our  hearts  condemn  us, 
a  cloud  vails  the  mercy-seat,  the  face  of  God  is 
turned  away,  and  the  whole  exercise  degenerates 
in  mere  words.     With  the  poet  we  must  sigh : 

'  One  thing  alone,  dear  Lord,  I  dread, 

To  have  a  secret  spot 
That  separates  my  soul  from  Thee, 
And  yet  to  know  it  not.*  " 

CONTRITION. 

Contrition  of  spirit  —  a  breaking  and  melting 
down  of  our  hearts  before  God,  in  complete 
humility  and  yieldingness,  is  one  of  the  most 
essential  conditions  of  prevailing  prayer.  "  Blessed 
are  the  poor  in  spirit,"  who  feels  his  comparative 
nothingness,  and  ill-desert.  "  Unto  this  man  will 
I  look,  saith  the  Lord,  even  to  him  that  is  poor 
and  of  a  contrite  spirit,  and  that  trembleth  at  My 
Word!'  For  thus  saith  the  high  and  lofty  One, 
that  inhabiteth  eternity,  whose  Name  is  Holy  :  I 
dwell  in  the  high  and  holy  place,  with  him  also, 
that  is  of  a  contrite  and  humble  spirit,  to  revive 
the  spirit  of  the  humble,  and  to  revive  the  heart 
of  the  contrite  ones." 

CONFESSION. 

Ujiconfcssed  sin,  is  tmfor^iven  sin,  David  said  • 
"  I  acknowledge  my  sin,  and  mine  iniquity  have 
I  not  hid.  I  said,  I  will  confess  my  transgressions 
unto  the  Lord."  In  so  far  as  we  fail  to  walk  in 
the  light,  as  God  is  in  the  light  (for  this   is   one 


AND    ITS   CONDITIONS.  63 

of  the  conditions  of  being  saved  from  all  sin), 
we  are  living  in  sin  of  some  character  and 
degree.  Also  so  far  as  we  are  living  in  sin,  we 
must  confess  our  sin,  that  we  may  be  saved  from 
it.  Before  we  quote  :  "  Behold  the  Lord's  hand 
is  not  shortened  that  He  cannot  save,  neither 
His  ear  heavy  that  it  cannot  hear,"  we  ought  to 
confess :  "  Our  miquities  have  separated  between 
us  and  our  God,  and  our  sins  have  hid  His  face 
from  us,  that  He  will  not  hear,  for  our  hands 
are  defiled  with  blood,  and  our  fingers  with 
iniquity,  our  lips  have  spoken  lies,  our  tongues 
have  uttered  perverseness."  When  we  properly 
confess  and  forsake  our  sins,  God's  ear  will  hear 
and  His  hand  will  save.  This  is  God's  irreversible 
order.  God's  people  may  be  holy,  but  when  they 
become  too  holy  to  confess  by  praying  :  ''  Forgive 
our  trespasses,  as  we  forgive  them  that  trespass 
against  us,"  they  are  better  than  the  Lord  Jesus 
Christ  expected  anyone  would  ever  become  in 
this  world.  In  fact,  as  we  become  more  holy  we 
will  see  with  increasing  clearness,  the  absolute 
holiness  required  by  God's  law,  and  how  far 
short,  at  least,  in  our  ignorance,  if  not  in  our 
intent,  we  come  of  measuring  up  to  its  demands. 
As  we  grow  in  grace,  more  and  more  we  will 
see,  as  never  before,  the  awful  heinousness  of 
the  sins  of  the  past,  though  ''under  the  blood," 
and  many  acts  of  our  past  lives  (that  at  the  time 
we  did  not  regard  as  sinful),  will  now  appear  to 
us  more  as  God  sees  them,  and,  though  at  the 
time  of  their  commission,  we  did  not  regard  them 
as  sins,  being  blinded  by  prejudice  or  ignorance, 
or  both,  and  as  we  become  filled  with  light   and 


64  PREVAILING   PRAYER. 

behold  the  perfect  law  of  God,  by  which  is  the 
knowledge  of  sin;  and  as  we  become  filled,  and 
enshrouded  with  light,  we  will  see  the  stringency 
of  God's  law,  as  never  before,  and  become,  as 
never  before,  vividly  conscious  of  its  stringency, 
involuntarily  —  though  there  may  be  a  perfect  and 
loving  trust  in  the  Lord  Jesus,  at  the  time,  as  a 
present  Saviour  from  all  sin  —  the  cry  will  well  up 
from  the  soul,  ''  Father,  for  Jesus'  sake  let  the  can- 
celing blood  of  my  Lord  cover  these  sins."  As  God's 
people  confess  and  reform  to  the  bottom,  sinners 
will  confess  and  reform  to  the  botto77i  likewise. 
"  O  Lord,  the  great  and  dreadful  God,  keeping 
the  covenant  and  mercy,  to  them  that  love  Him, 
and  to  them  that  keep  His  commandments,  we 
have  sinned,  and  have  committed  iniquity,  and 
have  done  wickedly,  and  have  rebelled,  even  by 
departing  from  Thy  precepts  and  from  Thy 
judgments." 

No,  not  despairingly, 

Come  I  to  thee; 
No,  not  distrustingly, 

Bend  I  the  knee; 
Sin  hath  gone  over  me. 
Yet  is  this  still  my  plea, 

Jesus  hath  died. 

Ah,  mine  iniquity 

Crimson  has  been; 
Infinite,  infinite. 

Sin  upon  sin; 
Sin  of  not  loving  Thee, 
Sin  of  not  trusting  Thee, 

Infinite  sin. 

Lord,  I  confess  to  Thee 

Sadly  my  sin; 
All  I  am,  tell  I  thee, 

All  I  have  been. 
Purge  Thou  my  sin  away, 
Wash  thou  my  soul  this  day; 

Lord,  make  me  clean. 

—Dr.N.  Bonar, 


AND   ITS   CONDITIONS.  6^ 

RESTITUTION. 

As  the  Holy  Spirit  of  God  flashes  the  light  of 
Divine  truth  on  the  mind  and  conscience,  we  will 
see  and  feel,  if  we  have  wronged  anyone  out  of 
what  belonged  to  him,  that  we  must  make  restitu- 
tion, or   we    cannot   be    saved.     ''And   the    Lord 
spake  unto  Moses  saying.  If  a  soul  sin.  and  com- 
mit a  trespass  against  the  Lord,  and  lie  unto  his 
neighbor  in  that  which  was  delivered  him,  to  keep, 
or  in  fellowship,  or  in  a  thing  taken  away  by  vio- 
lence, or   hath    deceived    his    neighbor;    or   have 
found  that  which  was  lost,  and  lieth  concerning  it, 
and   sweareth   falsely;   in  any  of  all  these  that  a 
man    doeth,    sinning    therein:     then    it    shall    be, 
because  he  hath  sinned  and  is  guilty,  that  he  shall 
restore  that  which  he  took  violently  away,  or  the 
thing   which   he   hath   deceitfully   gotten,  or  that 
which  was  delivered  him  to  keep,  or  the  lost  thing 
which  he  found,  or  all  that  about  which  he  hath 
sworn  falsely;  he  shall  even  restore  it  in  the  prin- 
cipal, and  shall  add  the  fifth  part   more   thereto, 
and  give  it  unto  him  to  whom  it  appertaineth,  in 
the  day  of  his  trespass  offering." 

*'The  thief  has  not  repented  who  keeps  the 
money  he  stole.  He  may  have  conviction,  but  no 
repentance.  If  he  had  repentance,  he  would  go 
and  give  back  the  money.  If  you  have  cheated 
any  one,  and  do  not  restore  what  you  have  taken 
unjustly;  or  if  you  have  injured  any  one,  and  do 
not  set  about  to  undo  the  wrong  you  have  done, 
as  far  as  in  you  lies,  you  have  not  truly  repented." 
—Finney, 

"  I  remember  preaching  in  an  eastern  city,  and 
a  fine  looking  man  came  up  to  me  at  the  close. 


(£  PREVAILINd  PRAVER 

He  was  in  great  distress  of  mind.  *  The  fact  is/ 
he  said,  '  I  am  a  defaulter.  I  have  taken  money 
that  belonged  to  my  employers.  How  can  I  become 
a  Christian,  without  restoring  it?'  *  Have  you  got 
the  money?'  He  told  me  he  had  not  got  it  all. 
He  had  taken  about  fifteen  hundred  dollars,  and 
he  still  had  about  nine  hundred.  He  said,  *  Could 
I  not  take  that  money  and  go  into  business,  and 
make  enough  to  pay  them  back?'  I  told  him  that 
was  a  delusion  of  Satan;  that  he  could  not  expect 
to  prosper  on  stolen  money;  that  he  should  restore 
all  that  he  had,  and  go  and  ask  his  employers  to 
have  mercy  on  him,  and  forgive  him.  '  But  they 
will  put  me  in  prison,'  he  said.  '  Can  you  not  give 
me  any  help?'  'No;  you  must  restore  the  money 
before  you  expect  to  get  any  help  from  God.' 
'It  is  pretty  hard,'  he  said.  'Yes,  it  is  hard,  but 
the  great  mistake  was  in  doing  the  wrong  at  first.* 
His  burden  became  so  heavy  that  it  was,  in  fact, 
unbearable.  He  handed  me  the  money — nine 
hundred  and  fifty  dollars  and  some  cents — and 
asked  me  to  take  it  back  to  his  employers.  I 
told  them  the  story,  and  said  that  he  wanted 
mercy  from  them,  not  justice.  The  tears  trickled 
down  the  cheeks  of  these  two  men,  and  they  said, 
'Forgive  him!  Yes,  we  will  be  glad  to  forgive 
him.'  I  went  down  stairs  and  brought  him  up. 
After  he  had  confessed  his  guilt  and  been  forgiven, 
we  all  fell  down  on  our  knees  and  had  a  blessed 
prayer  meeting.  God  met  us  and  blessed  us  there/* 
— Moody. 

MOTIVE. 

Primarily,  "The  most  purely  self-absorbed  wish 
to    escape    from   the   most   rudely   pictured   hell, 


AND   ITS   CONDITIONS.  67 

may  be,  and  often  is,  the  beginning  of  a  true 
trust  in  Christ.  The  great  desire  to  get  rid  of  a 
painful  disease  by  the  infirm  woman  was  the 
starting  point  of  a  moral  transformation,  which 
turned  a  life  into  a  peaceful,  thankful  surrender 
of  the  cured  self  to  the  service  and  love  of  the 
Mighty  Healer.  To  think  of  the  disease,  mainly, 
is  inevitable,  before  the  cure  ;  but  after  the  cure 
we  should  think  most  of  the  physician.  Self-love 
may  impel  to  his  feet,  but  Christ's  love  should  be 
the  moving  spring  of  life  thereafter.  Before  we 
have  received  anything  from  him,  our  whole  soul 
may  be  a  longing  to  have  our  gnawing  emptiness 
filled;  but  when  we  have  received  His  own  great 
gift,  our  whole  soul  should  be  a  thank  offering. 
The  great  reformation  which  Christ  produces  is, 
that  he  shifts  the  center,  for  us,  from  ourselves 
to  Himself ;  and  whilst  He  uses  our  sense  of 
need  and  our  fear  of  personal  evil,  as  the  means 
toward  this.  He  desires  that  the  f  aith,  which  has 
been  answered  by  deliverance  should  thence- 
forward be  a  'faith  which  worketh  by  love.' 
As  long  as  we  live  *  *  we  shall  'never 
get  beyond  the  need  of  the  exercise  of  the  pri- 
mary form  of  faith,  for  we  shall  ever  be  pressed 
by  sore  needs,  and  dependent  for  all  help  and 
blessedness  on  Him ;  but  as  we  grow  in  exper- 
ience of  His  tender  might,  we  shall  learn  more 
and  more  that  His  gifts  cannot  be  separated  from 
Himself.  We  should  prize  them  most  for  His 
sake,  and  love  Him  more  than  we  do  them.  We 
are  first  driven  to  Him,  and  then  drawn  to  Him. 
Faith  may  begin  with  the  desire  for  the  blessing 
more  than  the  Blesser.     But  it  ends  with  desiring 


6S  J^REVAILING  PRAYER 

the  Blesser  more  than  all  blessings.  Self  is  utterly 
lost  in  love,  and  *  Christ  is  all,  and  in  all.' 

Its  starting  point  may  rightly  be,  '  Lord  save 
me,  I  perish.'  Its  goal  must  be,  *I  live,  yet  not 
I,  but  Christ  liveth  in  me,'  " — Alexander  McClaren, 

To  his  own  soul,  who  brings  the  needs  of 
others  to  God  in  prayer,  is  opened  all  the  full- 
ness of  the  treasury  of  heaven.  The  prayers  of 
the  Christian  must  not  be  centered  in  selfy  but  in 
others.  Give  me  purity  and  power,  not  for  my  own 
sake,  above  all,  but  that  I  may  use  these  graces 
in  saving  others  to  God's  glory.  The  Syro-Phoen- 
ician  woman  cried:  "Lord,  help  me."  Not  for 
her  sake,  but  for  her  child's  sake.  "  Let  not 
every  man  look  on  his  own  things,  but  every  man 
look  also  on  the  things  of  others.  Let  this  mind 
be  in  you  which  was  also  in  Christ  Jesus,"  "that 
the  Father  may  be  glorified  in  the  Son."  Jesus 
said  :  *T  seek  not  mine  own  honor,  I  seek  the 
honor  of  Him  that  sent  Me."  These  words  are 
the  keynote  of  His  life :  "  Father,  glorify  Thy 
Son,. that  Thy  Son  may  also  glorify  Thee."  "I 
have  glorified  Thee  on  the  earth,  glorify  Me 
with  Thyself."  It  is  as  we  enter  into  sympathy 
with  Jesus,  by  making  the  Lord's  glory  our  chief 
object  in  prayer,  that  our  prayer  cannot  fail. 
"Do  all  to  the  glory  of  God."  This  includes 
every  act  of  life.  Is  it  not  true  in  the  great 
majority  of  cases,  in  praying  for  a  child,  a  friend 
or  a  revival  that  the  desire  for  our  joy  is  far 
greater  than  to  glorify  God  ?  No  wonder  that 
so  many  prayers  are  unanswered.  Here  is  one 
of  the  secrets.  Such  prayer  is  selfish  and  there- 
fore cannot  be  answered.    "How  can  ye  believe, 


AND   ITS   CONDITIONS.  69 

which  receive,  honor  one  of  another  and  seek 
not  the  honor  that  cometh  from  God  only." 
Sacrificing  self  is  glorifying  God. 

DESIRE. 

Prevailing  prayer  is  accompanied  by  desire, 
intense,  in  proportion  to  the  greatness  of  the 
blessing  sought.  If  3^ou  want  to  be  converted,  you 
must  desire  above  everything  else,  above  life,  the 
accomplishment  of  God's  will  in  your  salvation. 
If  you  desire  holiness  you  must  desire  it  to  the 
glory  of  God  above  worldly  possessions;  above 
the  possession  of  your  dearest  friend;  above  your 
own  pleasures  in  anything.  Desire  so  intense  as 
to  swallow  up  yourself  and  all  you  have,  so  that 
you  will  be  lost  to  everything  in  the  universe  but 
God's  sweet  will.  Is  this  your  desire,  as  you 
pray  for  the  salvation  of  that  friend,  for  holi- 
ness or  power?  Our  souls  have  then  the  ability 
to  leap  forward  and  claim  the  promised  good, 
even  while  in  the  act  of  asking.  Such  is  the 
transporting,  uplifting  power  of  divinely  wrought 
desire.  It  is  on  the  suppositivn  that  this  mighty 
force  is  present,  that  our  Saviour  could  say  to  any 
soul,  ''What  things  soever  ye  desire  when  ye 
pray,  believe  that  ye  receive  them,  and  ye  shall 
have  them." 

Such  desire  may  result  from  either  or  all  of 
several  causes,  viz.,  a  clear  view  of  the  awful 
peril  of  perishing  sinners,  great  sympathy  for  the 
lost,  or  it  may  be  begotten  in  the  heart,  directly 
by  the  Holy  Spirit,  that  the  Christian,  in  getting 
rid  of  his  burden  of  soul,  may  be  brought  so  near 
to  God  as  to  be  enabled  to  offer  prevailing 
prayer.    Very  often  without  this  great  desire  and 


70  PREVAILING    PRAYER 

burden,  the  prayer  of  faith  would  not  be  offered; 
just  as  in  the  case  of  the  sinner,  unless  God 
should  let  down  on  him  the  burden  of  his  sin 
like  a  crushing  mountain,  he  would  never  come 
to  God  for  salvation.  His  burden  drives  him  to 
God  for  relief;  the  condition  of  relief  being  sur- 
render to  God.  When  the  Holy  Spirit  excites 
within  us  a  great  desire,  we  should  at  once  sur- 
render, and  follow  till  we  prevail  in  prayer. 
If  we  do  not  the  Holy  Spirit  will  be  grieved. 
How  many  prayers  are  lost  because  great  desire 
is  not  followed  to  where  it  leads — to  victory! 
Now  the  question  is,  are  we  prepared  to  meet 
the  condition  of  prevailing  prayer  ?  If  we  are 
not,  then  let  us  stop  praying  at  once,  knowing 
that  prayer  that  does  not  meet  the  conditions 
specified,  is  an  abomination  to  God,  and  there- 
fore cannot  be  answered.  With  obedient,  and 
broken,  and  trusting  hearts  and  contrite  spirits,  let 
us  come  to  our  infinitely  loving  Father,  whose 
bowels  of  mercy  yearn  over  us,  and  who  waits 
graciously  to  bestow,  with  unbounded  pleasure,  all 
that  our  needy  souls  require. 


LECTURE  IV. 

PREVAILING    PRAYER    AND     HUMILITY;     OR,      THE 
SERVANT  OF  ALL,  IS  GREA  TEST  OF  ALL. 

SCRIPTURE    STATEMENT. 

This  subject  of  humility,  as  a  condition  of 
prevailing  prayer,  is  of  such  importance  that  I 
will  devote  a  whole  lecture  to  its  treatment.  A 
somewhat  thoughtful  reading  of  the  Word  of 
God,  reveals  most  clearly  the  fact  that  humility 
s  a  condition  of  the  prayer  of  faith  ;  and  must 
precede  the  bestowment  of  spiritual  blessings  ; 
and  that  he  who  humbles  himself,  God  exalts, 
**  For  thus  saith  the  high  and  lofty  One,  that 
inhabiteth  eternity,  w^hose  name  is  Holy  ;  I  dwell 
in  the  high  and  holy  place  ;  with  him,  also,  that 
is  of  a  contrite  and  humble  spirit ;  to  revive  the 
spirit  of  the  humble,  and  to  revive  the  heart  of 
the  contrite  ones."  (Isa.  57:15.)  God  says  (2. 
Chron.  7:14):  ''If  My  people,  which  are  called 
by  My  name,  shall  hu^nble  themselves  and  pray, 
and  seek  My  face  and  turn  from  their  wicked 
ways,  then  will  I  hear  from  heaven,  and  will 
forgive  \\\€vc  sins,  and  will  heal  their  land" — give 
them  a  gracious  revival.  "  The  Lord  is  nigh  unto 
them  that  are  of  a  broken  heart,  and  saveth  such 
as  be  of  a  contrite  spirit."  (Psa.  34:8.)  One  of  the 
most  offensive  sins  to  God,  and  destructive  of  the 
human  soul,  is  pride  —  self-exaltation  —  self- wor- 
ship. True  humility  is  a  state  of  heart,  in  which 
we  willingly  and  gladly  own  the  truth,  as   to  our 

[71] 


72  PREVAILING   PRAYER 

character  and  Ill-deserts ;  and  to  take  the  humblest 
attitude  toward  God  and  man.  Not  to  bemean 
ourselves,  but  to  look  upon  ourselves  as  God 
looks  upon  us,  and  take  the  attitude  He  would 
have  us  take,  in  sweet  submission  to  all  His 
righteous  will.  Other  things  being  equal,  he  offers 
most  acceptable  prayer  to  God,  who  realizes  most 
fully,  the  true  contrast  between  the  Supreme 
Being  and  himself,  and  who  realizes  his  proper 
attitude  before  God,  and  by  the  help  of  the  Holy 
Spirit,  takes  his  place  lowest  at  the  foot  of  the 
cross. 

GOD   AND   MAN   IN   COMPARISON. 

Who  is  He,  whom  I  address  in  prayer?  the 
''High,  and  Lofty  One,  that  inhabiteth  eternity, 
whose  name  is  Holy,  who  dwelleth  in  the  high 
and  holy  place."  In  His  holy  presence  and  the 
blaze  of  His  glory,  the  greatest  of  created 
beings,  with  his  bright  wing  veils  his  face  and 
trembles  and  retires!  Who  am  I  in  comparison 
with  him?  Surely  but  a  worm  in  the  dust,  having 
lived  but  a  few  moments,  comparatively.  How 
limited  my  capacities  !  How  meagre  my  knowl- 
edge !  How  cold  my  affection !  How  great  the 
multitude  of  my  sins,  of  thought,  word  and  act! 
But  who  is  He?  One  letter  of  His  name  out- 
weighs the  globe.  Job  asks:  ''Canst  thou  find 
out  the  Almighty  to  perfection  ?  It  is  as  high 
as  heaven,  deeper  than  hell,  what  canst  thou 
know?"  "The  farther  my  inquiring  thoughts 
advance  the  farther  dost  Thou  fly  and  nought  I 
see,  but  my  own  ignorance  and  Thy  immensity." 
The  winds  obey  His  voice.  He  chains  the 
angry    waves    to    the     shore-      He    yokes    the 


AND    HUMILITY.  73 

whirlwind  to  His  car,  and  sweeps  the  howling 
sky.  ''  All  things  are  naked  and  open  unto  the 
eyes  of  Him  with  whom  we  have  to  do."  Doubt 
asks:  ''Where  is  He?"  Her  restless  pinions 
beat  the  air  and  wander  lost  through  all  His 
vast  domain.  Faith  triumphantly  answers : 
"  Whither  shall  I  go  from  Thy  Spirit  or 
whither  shall  I  flee  from  Thy  presence  ?  If  I 
ascend  into  heaven  Thou  art  ^/lere.  If  I  make 
my  bed  in  hell,  behold  Thou  art  ^/lere  !  If  I  take 
the  wings  of  the  morning,  and  dwell  in  the 
uttermost  part  of  the  sea,  even  there  Thy  hand 
shall  lead  me,  and  Thy  right  hand  shall  hold 
me." 

Nearly  3,000  years  ago,  the  first  inspired 
writer  sang :  "  Who  is  like  unto  Thee,  O  Lord, 
among  the  gods  ?  Who  is  like  unto  Thee, 
glorious  in  holiness,  fearful  in  praises,  doing 
wonders  ? "  Eighteen  hundred  years  ago,  the 
last  inspired  writer  sang,  as  he  caught  the  song 
from  the  lips  of  the  angel  choir  :  "  Who  shall 
not  fear  Thee,  O  Lord,  and  glorify  Thy 
name,  for  Thou  only  art  Holy  ! "  Who  can 
measure  the  fullness  of  his  benevolence  ?  "A 
million  beats  of  man's  united  heart,  are  fainter  than 
one  throb  of  God's  benevolence."  A  million 
loaded  trees  of  life  but  poorly  figure  to  our 
thought,  the  fullness  of  God's  benevolence  in 
Christ.  A  million  worlds,  each  peopled  with 
unnumbered  millions,  feeding  on  His  bounty, 
could  never  drain  or  make  that  bounty  less.  As 
I  stand  in  the  presence  of  the  Infinite  One,  what 
reasons  have  I  for  pride  or  self-worship  ?  What 
reasons  have  I  for  humility? 


74  PREVAILING    PRAYER 

GOD   FIRST,    MAN   SECOND. 

It  is  of  the  utmost  importance  in  prayer,  not 
only  that  we  cherish  and  feel  a  spirit  of  becoming 
reverence  and  adoration,  but  that  we  thoughtfully 
exalt  God  and  humble  ourselves,  and  that  we 
seek  His  glory  in  the  blessing  that  we  ask.  In 
commenting  on  our  Lord's  prayer,  Andrew 
Murray  puts  it  thus:  "  First  Thy  name ;  Thy 
kingdom  ;  Thy  will ;  then  give  us,  forgive  ttSy  lead 
uSy  deliver  usT  Brethren,  God  only  is  great ! 
god's  blessing  follows  humility. 

Humility  must  precede  the  reception  of  pardon, 
purity  and  power.  Humility  must  precede  a 
revival  of  religion,  whether  in  the  heart  of  the 
individual,  or  the  collective  body  of  Christians. 
God,  of  absolute  certainty  will  not  bless  and  revive 
a  proud,  formal,  disobedient,  and  self-complacent 
professor  or  church.  "  Humble  yourselves,  there- 
fore, under  the  mighty  hand  of  God,  and  He 
shall  lift  you  up."  "  He  that  exalteth  himself, 
shall  be  abased  ;  but  he  that  humbleth  himself 
shall  be  exalted."  Other  things  being  equal,  the 
deepest  humility  attracts  the  greatest  measures 
of  grace.  ''  Blessed  are  the  poor  in  spiritr  He 
who  feels  that  he  is  nothing,  except  as  God 
makes  something  of  him,  has  nothing,  except  as 
God  gives  him  something ;  and  because  of  his 
manifold  sins,  deserves  nothing  but  eternal  death, 
is  the  most  greatly  blessed  man  in  the  world; 
for  his  is  "  the  kingdom  of  heaven." 

REASONS    FOR   HUMILITY. 

Why  should  we  be  humble?  (i.)  Because, 
humility  is  enjoined.  "  Humble  yourselves  in  the 
sight   of  the    Lord."      We   should   cultivate   the 


AND    HUMILITY.  75 

deepest  sense  of  our  indescribable  unworthiness 
in  the  sight  of  God.  If  any  good  is  done  by 
us,  it  is  all  of  grace,  for:  ''Without  Me,"  said  the 
Master,  ''ye  can  do  nothing."  We  are,  and  ever 
will  be,  "  unprofitable  servants."  (2.)  We  should 
be  humble,  because  of  the  humble  origin  and 
frailty  of  our  bodies.  ''Dust  thou  art,  and  unto 
dust  shalt  thou  return,"  is  the  Divine  decree.  All 
pride  of  personal  beauty  should  be  mortified  by 
remembering  the  frailties  of  our  bodies,  and  that 
all  native  personal  attractiveness  is  a  gift  of 
infinite  goodness,  to  be  appreciated  but  not  wor- 
shiped. When  Abraham  prevailed  with  God  in 
prayer,  he  declared  himself  to  be  "  but  dust  and 
ashes."  Of  course  Abraham  was  an  old  fogy, 
and  we,  who  are  so  greatly  his  superiors,  will 
need  to  pity  his  weakness  and  exercise  for  him  a 
great  charity.  (3.)  We  should  be  humble  because 
of  our  exceedingly  limited  knowledge  and  conse- 
quent liability  to  err.  While  we  recognize  man 
as  the  crown  of  creation  in  this  world,  yet  he  is 
infinitely  beneath  God  in  his  powers,  knowledge 
and  moral  character.  Luther  said:  "I  fear  the 
pope  self  vciox^  than  I  fear  the  pope  of  Rome!''  . 
(4.)  We  should  be  humble  because  of  the  moral 
corruption  of  the  uncleansed  heart.  How  humil- 
iating the  statement  of  God's  word  :  "  The  heart 
is  deceitful  above  all  things,  and  desperately 
wicked."  How  humiliating  the  fact  that  there  is 
no  conceivable  wickedness  of  which  the  human 
heart  is  not  capable !  No  conceivable  wicked- 
ness into  which  you  or  I  may  not  fall  !  O,  what 
an  incentive  to  cling  to  God  for  help!  Where 
it  exists,  the  confession  of  this   moral    corruption 


76  PREVAILING    PRAYER 

of  the  heart — heartfelt  and  definite  confession — 
is  an  essential  condition  of  acceptable  prayer. 
Solomon  said  (Prov.  22  :  13) :  "He  that  covereth 
his  sins  shall  not  prosper,  but  whoso  confesseth 
and  forsaketh  them  shall  have  mercy."  My 
brethren,  standing  in  the  light  of  God's  v^ord  and 
of  the  coming  judgment,  have  v^e  been  measur- 
ing up  to  the  standard  of  Christian  living  and 
Christian  character,  as  revealed  in  the  holy 
Scriptures  ?  To  be  indifferent  to  the  claims  of 
God  upon  us  is  a  crime  against  God,  against  our 
own  souls  and  against  humanity.  When  God's 
judgments  were  about  to  fall  on  Nineveh,  and 
the  alarming  news  came  to  the  ears  of  the  king, 
"  he  arose  from  his  throne  and  he  laid  his  robe 
from  him,  and  covered  himself  with  sackcloth 
and  sat  in  ashes,  and  he  caused  it  to  be  pro- 
claimed and  published  throughout  Nineveh  by 
the  decree  of  the  king  and  his  nobles,  saying: 
Let  neither  man  nor  beast,  herd  nor  flock  taste 
anything.  Let  them  not  feed  nor  drink  water ; 
but  let  every  beast  be  covered  with  sackcloth, 
and  cry  mightily  unto  God."  God  heard  the  cry 
of  the  humbled  and  repenting  Ninevites  and 
spared  their  city.  Brethren,  we  too  must  go 
down  on  our  faces  before  God  before  He  will 
answer  our  prayer  and  bestow  such  a  blessing  as 
we  need.  (5.)  We  should  be  humble  because  of 
the  many  sins  of  our  past  lives — sins  of  the 
heart  and  outer  life.  What  a  multitude  of  sins 
appears  in  the  lives  of  church  members  !  Worldly- 
mindedness,  pride,  levity,  lying  ("any  species  of 
deception  for  a  selfish  reason  is  lying." — Finney)^, 
cheating,  hypocrisy  in   prayer,  and  confessions  to 


AND   HUMILITY.  77 

God  when  we  do  not  really  mean  all  that  we 
say,  the  indulgence  of  a  bad  temper,  ingratitude, 
want  of  supreme  love  to  God,  neglect  of  the 
Bible,  unbelief  or  want  of  faith,  neglect  of  earn- 
est, beseeching  prayer,  neglect  of  the  public 
means  of  grace,  the  heartless  manner  in  which 
duties  have  been  performed,  want  of  love  and 
solicitude  for  souls,  neglect  of  watchfulness  over 
our  own  lives,  and  of  self-denial.  How  often  to 
escape  reproach,  or  not  to  lose  the  good  will  of 
some  offender  against  God  and  His  truth,  have 
we  compromised  with  wrong,  violated  our  con- 
sciences, grieved  the  Holy  Spirit,  and  brought 
spiritual  death  upon  ourselves  and  upon  the 
church.  There  is  no  use  for  the  minister  or 
church  to  look  for  a  revival  until  their  hearts  are 
broken  down  —  until  they  are  deeply  and  con- 
sciously humbled  before  God.  (6.)  We  should 
be  humble  because  of  our  absolute  dependence  — 
for  our  being  and  everything  of  worldly  good  or 
grace,  that  makes  the  continuance  of  our  being 
possible  or  endurable.  What  have  ye,  that  ye 
have  not  received  ?  What  had  we  when  we 
came  into  this  world  ?  "  Every  good  and  every 
perfect  gift  is  from  above,  and  cometh  down  from 
the  Father  of  lights."  (7.)  We  should  be  humble 
because  God  blesses  the  humble  and  makes  them 
efficient  in  saving  others.  (8.)  Because,  pride  is 
one  of  the  most  offensive  sins  to  God,  and  one 
of  the  greatest  sins  against  Him,  for  it  is  wor- 
shiping self  instead  of  God,  and  taking  to  self 
the  glory  that  belongs  to  Him.  ''God  resisteth 
the  proud,  but  giveth  grace  to  the  humble."  Do 
you  think  that  is  the  reason  so  many  of  us  have 


^8  PREVAILING   PRAYER 

SO  little  grace  ?  May  be  it  is.  Let  us  look  into 
this  matter.  (9.)  The  humblest  is  the  greatest. 
''Whosoever  therefore  shall  humble  himself  as 
this  little  child,  the  same  is  the  greatest  in  the 
kingdom  of  heaven." 

ATTITUDE    OF   THE    HUMBLE   TOWARDS   OTHERS. 

What  is  the  bearing  of  the  humble,  towards 
their  fellows?  The  Apostle  says:  "In  lowliness 
of  mind,  let  each  esteem  other,  better  than 
themselves."  In  their  temper  towards  others,  they 
are  "kindly  affectioned,  one  to  another  with 
brotherly  love  in  honor,  preferring  one  another." 
In  their  conduct  toward  each  other  they  are 
subject  one  to  another. 

EXAMPLES   OF    HUMILITY. 

In  the  Scriptures  we  find  many  examples  of 
humility.  Paul  writing  the  Philippians  (2:4-9), 
says:  "  Look  not  every  man  on  his  own  things,  but 
every  man  also  on  the  things  of  othei's.  Let  this 
mind  be  in  you,  which  was  also  in  Christ  Jesus, 
who  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God,  but  made  Himself 
of  no  reputation  (Do  you  get  the  idea  ?  Made 
Himself  of  absolutely  NO  reputation),  and  took 
upon  Him  the  form  of  a  servant ^  and  was  made 
in  the  likeness  of  men!  And  being  found  in 
fashion  as  a  ma^iy  He  himibled  Himself  and 
became  obedient  unto  death,  even  the  death  of 
the  CROSS.  Wherejore  ( because  He  thus 
humbled  Himself  and  made  Himself  of  NO 
reputation )  God  also  hath  highly  exalted  Him 
and  given  Him  a  name,  which  is  above  every 
name.     He  humbled  Himself  below  all,  therefore 


AND   HUMILITY.  79 

God  exalted  Him  above  all.  O,  my  brethren,  if 
Jesus,  the  Son  of  God — very  and  Eternal  God, 
so  humbled  Himself,  as  to  take  our  nature,  and 
from  choice,  suffered  his  enemies  to  treat  Him 
with  the  most  cruel  indignities,  in  the  High 
Priest's  palace,  and  in  Pilate's  judgment  hall,  and 
on  the  cross,  that  sinners  —  that  we  might 
be  saved  from  sin  and  hell.  O,  how  should 
we,  because  of  our  sins,  humble  ourselves  under 
the  mighty  hand  of  God,  that  we  may  receive 
all  possible  grace,  and  that  sinners  may  be  saved ! 
In  the  beginning  of  Job's  afflictions,  he  thought 
himself  very  righteous,  but  towards  the  close  of 
them,  when  God  talked  with  him  a  little,  he 
exclaimed :  "  Behold  I  am  vile,  what  shall  I 
answer  Thee  ?  I  will  lay  my  hand  upon  my 
mouth."  Daniel  confessed  :  ''O  Lord,  righteous- 
ness belongeth  unto  Thee,  but  unto  us  confusion 
of  face."  The  publican  would  not  so  much  as 
lift  his  eyes  to  heaven,  but  smote  upon  his 
breast,  crying :  "God  be  merciful  unto  me,  a 
sinner! "  There  is  no  true  prayer — no  prevailing 
prayer,  without  humility.  "  It  is  the  very 
perfume  of  prayer." 

LORD  UNCOVER  TO  ME  MY  HEART. 

Let  us  pray  as  earnestly  to  see  ourselves  as 
God  sees  us  —  our  desert  of  hell  ;  the  almost 
utter  failure  of  our  lives,  because  we  have  lived 
at  so  great  a  distance  from  our  Lord  ;  as  earnestly 
I  say,  as  for  deliverance  from  sin.  Nay,  this  is 
asking  for  deliverance  from  sin — the  sin  of 
pride  —  the  sin  of  a  want  of  a  proper  realization 
of  our  true  state  of  heart,  and  a  want  of  con- 
fession of  it.    The  sight  of  our  sins  and   failures 


80  PREVAILING   PRAVER 

is  not  pleasant,  but  it  will  do  us  good  to  search 
them  out,  look  at  them,  confess  them,  and  ask 
forgiveness  of  God.  The  more  holy  we  become 
the  more  we  will  see  and  feel  our  ill-desert,  and 
utter  unworthiness ;  and  when  in  eternity,  in  the 
clear  light  of  the  heavenly  world,  we  shall  behold 
more  and  more  the  real  contrast  between  our 
ill-desert  and  the  infinite  holiness  of  God,  and 
His  great  love  to  us,  we  will  adore  and  worship 
Him  with  an  eternally  increasing  and  profounder 
humility  ! 

THE    PROUD     DEFENDS     HIS     SINS,     BUT     THE     HUMBLE 
CONFESSES    HIS. 

The  tendency  is  to  turn  away  from  our  sins, 
to  palliate  them,  and  cover  them  up.  The  sinner 
does  this.  You  tackle  his  sins  and  he  defends 
them.  They  are  little  ones,  and  quite  respectable, 
and  often  he  is  offended  if  you  hold  his  attention 
right  down  to  their  heinous  features.  Faith 
increases  as  humility  increases.  When  one  is 
complete  the  other  is.  Jacob  made  confession  of 
his  utter  unworthiness  of  the  blessings  that  had 
been  bestowed  upon  him.  Said  he  :  "I  am  not 
worthy  of  the  least  of  all  Thy  mercies,  and  of 
all  the  truth  Thou  hast  showed  unto  Thy  servant." 
Literally  :  "  I  am  too  little  to  have  received  them. 
Less  than  all!'  Had  Jacob  not  humbled  himself 
in  the  presence  of  the  Angel,  he  could  not  have 
prevailed  with  Him. 

WILL   WE    HUMBLE     OURSELVES     THAT   GOD  MAY    BLESS 
AND   MAKE   US   A   BLESSING? 

My  brethren,  do  we  every  one,  this  moment, 
completely  surrender  to  God,  regarding  everything 
that  we   know,    and   everything   that   we   do  not 


AKD  MUMILITI^.  8 1 

know  ?  Do  we  ?  Only  as  we  humble  ourselves 
will  God  hear  our  prayer.  If  by  humbling 
ourselves  we  may  prevail  in  prayer  for  the  lost 
of  this  community,  how  great  is  our  responsibility  ! 
While  men  and  women  have  been  going  to 
perdition,  right  before  our  eyes,  yet  how  little 
have  we  cared  whether  they  should  be  eternally 
saved,  or  eternally  damned  !  As  we  look  at  this 
matter,  in  the  light  of  revelation,  how  little  real 
sold  solicitude,  have  we  had,  because  of  the  awful 
peril  of  the  lost  in  our  midst ! 

PLEADING    THE     MERIT   OF     CHRIST — LET     US   VENTURE 
TO   APPROACH   THE   THRONE    OF    GRACE. 

Let  US  wrap  our  faces  in  the  mantle  of 
profoundest  humility — of  deepest  and  utter  self- 
abasement,  throwing  ourselves  on  the  infinite 
merit  of  our  Great  Sin  offering — the  Great  Sin 
offering,  which  the  Father  Himself  has  offered 
for  us — for  our  sins.  Let  us  dare  to  venture  into 
the  holy  of  holies — into  the  very  court  of  heaven, 
and  into  the  awful  presence  of  the  Infinite  One ; 
yet  the  presence  of  a  loving  Father,  and  claim 
all  in  Christ  as  our  right,  in  HIS  right ! 

HUMILITY. 
*'  The  mistakes  of  my  life  are  many, 

The  sins  of  my  heart  are  more, 
And  I  scarce  can  see  for  weeping-, 

But  I'll  knock  at  the  open  door. 

I  am  lowest  of  those  who  love  Him, 

I  am  weakest  of  those  who  pray; 
But  I  come,  as  He  has  bidden, 

And  He  will  not  bid  me  nay. 

My  mistakes  His  free  grace  will  cover. 

My  sins  He  will  wash  away, 
And  the  feet  that  shrink  and  falter. 

Shall  walk  through  the  gate  of  day.      —Una  Locke, 


LECTURE  V. 

PREVAILING  PRA  YER,   THE  PRA  YER  OF  THE  RIGHT- 
EOUS ;  OR,  OBEDIENCE  THE  PA  THWA  Y  TO 
PO  WER  IN  PRA  YER. 

SINCERITY   A  CONDITION    OF   ACCEPTABLE   PRAYER. 

As  we  approach  God  in  prayer,  that  we  may 
reasonably  expect  an  answer,  we  must  be  perfectly 
sincere  —  m  hearty  perfectly  true  to  God.  God  is 
a  Spirit,  and  they  that  worship  Him,  must  worship 
Him  in  spirit  and  in  truth.  Of  him  who 
presents  his  petition  at  the  throne  of  grace,  God 
requireth  truth  in  the  inward  parts.  To  approach 
Him  in  prayer,  while  we  dissemble  in  anything 
before  Him  or  7nan,  or  cover  tip  ajiy  sin,  in  any 
measure,  is  solemn  mockery  of  God,  and  is  adding 
sin  to  sin. 

NO   WONDER   so    FEW   PRAYERS   ARE    ANSWERED. 

In  the  light  of  these  facts,  do  we  wonder  that 
comparatively  few  —  extremely  few  availing 
prayers  go  up  to  God  ?  How  becoming  that  we 
most  earnestly  join  David  in  his  prayer: 
*' Search  me,  O  God,  and  know  my  heart.  Try 
and  know  my  thoughts  and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way 
everlasting."  Brethren,  when  church  members 
become  perfectly  sincere,  and  become  filled  with 
an  all  masterful  desire  that  God  shall  search 
them  and  know  their  hearts;  to  try  and  know 
their  thoughts  and  see  if  there  be  any  wicked 
way  in   them  ;    God   will   turn    this   place   upside 

[821 


THE  PRAYER  OF  THE  RIGHTEOUS.  8$ 

down  and  inside  out,  and  right  side  up  so 
quickly  that  it  will  make  our  heads  swim !  James 
says  (5:16):  **The  effectual,  ferven*-  prayer  of  a 
righteous  man  availeth  mucky 

PREVAILING  PRAYER  RISES  OUT  OF  THE  FULLY  SUR- 
RENDERED HEART  ONLY. 

It  is  only  out  of  the  ftdly  surrendered  heart  — 
fully  surrendered  will,  that  the  prayer  of  faith 
can  rise.  The  prayer  of  faith  is  conditioned  on 
perfect  obedience  up  to  the  light  we  have. 
Brethren !  ''  If  we  walk  in  the  light,  as  He 
(God)  is  in  the  light,  we  have  fellowship  one 
with  another,  and  the  blood  of  Jesus  Christ,  His 
Son,  cleanseth  us  from  all  sin."  Are  we  now 
walking  in  the  light  of  God  as  it  shines  from  the 
sacred  page  in  regard  to  every  obligation  God 
has  placed  upon  us  ?  How  about  a  prayerful 
study  of  the  Holy  Scriptures  ?  Answerable  secret 
prayer  ?  Vocal  public  prayer  ?  Family  prayer  ? 
Witnessing  for  Christ  by  word  of  niotith  ?  Has 
the  world  the  best  of  reasons  for  having  absolute 
confidence  in  our  Christian  integrity,  and  entire 
devotion  to  God  ? 

SIN    IN   THE    HEART   MAKES    FAITH    IMPOSSIBLE. 

To  live  according  to  the  will  of  God  is  the 
only  way  to  know  how  to  pray  according  to  the 
will  of  God.  There  must  be  an  abiding  in  Christ 
and  an  abiding  of  Christ's  words  in  us,  and  it  is 
only  when  these  truths  become  experiences  that 
we  have  the  right  to  plead  the  promise :  ''  If  ye 
abide  in  Me,  and  My  words  abide  in  you,  ye 
shall  ask  what  ye  will  and  it  shall  be  done  unto 
you."  It  is  to  Christians  who  have  forsaken  all 
for  Christ's  name,  who  count  not  their  lives  dear 


84  PREVAILING   PRAYER, 

unto  them  for  His  sake,  and  are  ready  to 
die,  if  need  be,  for  His  truth,  to  whom  is 
granted  the  full  power  to  prevail  in  prayer.  **  If 
any  man  doeth  His  will,  him  He  heareth."  "For 
God  (John  9:31.)  heareth  not  sinners."  In  i 
Peter  2:5,  we  read:  ''Ye  also,  as  lively  stones, 
are  built  up  a  spiritual  house,  a  holy  priesthood 
to  offer  up  spiritual  sacrifices  (of  prayer,  etc.,), 
acceptable  to  God  by  Jesus  Christ."  The  prayer^ 
depends  on  the  state  of  the  heart,  and  on  the 
life.  Christ  taught  us  to  pray:  ''Thy  will  be 
done  in  earth  as  it  is  done  in  heaven!'  A  prayer 
offered  in  a  spirit  inconsistent  with  this  prayer 
cannot  be  acceptable  to  God.  As  a  man  is,  so 
will  he  pray.  "The  Lord  is  far  from  the  wicked, 
but  He  heareth  the  prayer  of  the  righteous.'* 
(Prov.  15:29.)  A  wicked  man  cannot  have 
power  with  God  in  prayer.  He  who  has  power 
with  God  in  prayer  is  a  righteous  man.  He  who 
has  not  power  with  God  in  prayer  is  living  in 
sin.  The  person  who  does  not  aim  at  salvation 
from  all  sin,  mea^is  to  live  in  some  sin.  Paul  says 
(i  Tim.  2:8.):  "I  will,  therefore,  that  men  pray 
everywhere,  lifting  up  holy  hands,  without  wrath 
and  doubting."  The  early  Christians  in  prayer 
turned  their  palms  toward  heaven,  as  those  crav- 
ing help  do.  God,  by  the  mouth  of  Isaiah,  says 
(Isa.  I  :  15.) :  "And  when  ye  spread  forth  your 
hands,  I  will  hide  mine  eyes  from  you ;  yea, 
when  ye  make  many  prayers,  I  will  not  hear  ; 
your  hands  are  full  of  blood."  Do  you  know 
why  God  has  hid    his    face    from    the    church    in 

and    refused    to    hear    prayer  ?      Because 

they  have  lifted  up  ^;^holy  hands  —  hands  full  of 


THE  PRAYER  OF  THE  RIGHTEOUS.  85 

Sin ;  unbelief ;  it  may  be  rebellion  of  heart 
against  God's  perfect  will,  unkindly  feeling,  want 
of  Christ-like  love  and  charity,  evil  speaking,  love 
of  dress,  love  of  money,  cards,  the  dance,  lust, 
sins  of  omission.  Brethren,  if  we  will  hold  up 
our  hands  we  will  see  4he  blood  of  souls  upon 
them  !  Some  people  seem  to  think  that  they 
can  be  Christians  and  pay  but  little  or  no  atten- 
tion to  God's  claims  upon  them  ;  but  the  Word 
says  (Prov.  28:9.):  "He  that  turneth  away  his 
ear  from  hearing  the  law  (from  heeding  and 
obeying  the  law),  even  his  prayer  shall  be 
abomination." 

WHAT   IS    IT   TO     REGARD     INIQUITY     IN     THE     HEART  ? 

By  iniquity,  we  are  to  understand,  sin  of  any  kind^ 
or  degree.  There  is  no  moral  wrong  in  the  heart 
or  life  that  this  word  does  not  cover.  By  regard- 
ing iniquity  in  the  heart,  we  are  to  understand, 
cherishing  it  in  the  mind  ;  by  a  consent  to  its 
existence  ;  or  by  a  purpose  to  practice  it.  The 
marginal  reading  is  more  expressive :  *'  If  I  have 
seen  iniquity  in  my  heart " —  if  I  have  known  it 
was  there,  "the  Lord  will  not  hear  me."  We 
may  regard  iniquity  in  the  heart  by  a  simple 
want  of  effort  to  search  it  out,  and  expel  it. 
Indifference  is  a  sin.  Not  to  search  the  heart 
and  war  against  all  sin  in  it,  is  to  give  it  aid  and 
comfort  —  to  cherish  it.  We  regard  iniquity  in 
our  hearts  by  a  deliberate  purpose  to  neglect  duty  ; 
for  "  he  that  knoweth  to  do  good  and  doeth  it 
notr  to  hiin  it  is  sin!'  God  will  not  hear  us, 
when  we  pray  for  ourselves,  or  when  we  pray  for 
other  sinners.  This  Scripture  explains  why  the 
Church,  collectively,  is  so  weak  —  so  powerless.    The 


86  PREVAILING   PRAYER 

membership  have  not  clean  hearts.  It  also 
explains  why  such  abundant  means  and  efforts 
have  been  expended  with  such  comparatively 
meagre  results.  These  means  and  efforts  have 
not  been  accompanied,  always,  by  such  prayers  as 
God  can  answer.  Will  w%e,  as  individuals,  bring 
our  hearts  to  the  standard  of  God's  Word  ?  If 
our  hearts  are  right,  our  lives  will  be  right. 

THE   GREATEST   DIFFICULTY   IN   THE   WAY. 

Feebleness  in  prayer,  in  those  who  have  made 
a  profession  sometime,  implies  sin  in  some  form 
or  degree.  "  The  eyes  of  the  Lord  are  over  the 
righteous,  and  His  ears  are  open  to  their  prayers." 
**  Whatsoever  we  ask,  we  receive  of  Him  (why  ?) 
because  we  keep  His  commandments,  and  do  those 
things  that  are  pleasing  in  His  sight."  In  view 
of  the  feebleness  of  our  prayers,  there  ought  to 
be  the  deepest  and  closest  heart  searchings.  The 
greatest  difficulty  in  the  way  of  a  revival  is  not 
the  wickedness  of  the  tmgodly,  but  sin  in  the 
hearts  of  church  members ! 

THE    FIRST   THING   TO   DO. 

It  will  be  seen  that  one  of  the  first  steps  to 
be  taken,  as  we  come  to  God  in  prayer,  is  to 
"  lift  up  holy  hands  ; "  to  forsake  all  that  we  know 
to  be  wrong  ;  to  repent  of  evil  thoughts  and  evil 
ways  ;  to  dedicate  ourselves  fully  to  God's  service, 
and  to  accept  His  law  as  the  rule  of  our  lives. 
Brethren,  if  you  are  not  measuring  up  to,  or 
earnestly  striving  to  measure  up  to  the  Bible 
standard  of  Christian  living,  you  need  not  expect 
to  offer  the  prayer  of  faith  for  the  sinner.  It  is 
impossible  for  you  to  do  it.  Holy  living  and  power 
to  prevail   in   prayer,   always  go   hand    in    hand. 


THE  PRAYER  OF  THE  RIGHTEOUS.  87 

If  you  give  way  to  sin  In  any  form,  and  do  not 
renounce  it,  and  prevail  over  it,  you  cannot 
prevail  in  prayer  for  yourselves  or   anyone   else. 

THE   PATHWAY   TO    POWER   IN   PRAYER. 

Obedience  and  righteousness  are  the  pathway 
to  victory  in  prayer.  Said  the  Psalmist:  "The 
Lord  remembered  me  according  to  my  righteous- 
ness;  according  to  the  cleanness  of  my  hands  hath 
He  recompensed  me.  I  was  upright  and  kept 
myself  from  mine  iniquity,  therefore  hath  the 
Lord  recompensed  me  according  to  my  righteous- 
ness." How  many,  many  times  have  we  prayed 
and  received  no  answer.  Asking  amiss,  or  a 
want  of  obedience  to  God  was  the  cause.  A 
believer  completely  surrendered  to  God  is  fully 
conscious  of  the  fact,  and  then,  and  then  only, 
can  he  with  a  bold,  unwavering  and  aggressive 
faith,  joyfully  claim  the  blessing  sought.  With 
the  consciousness  of  complete  submission  comes 
the  consciousness  of  a  complete  right,  in  Chrisfs 
right,  to  all  that  God  has  promised,  and  then, 
and  then  only,  can  faith  in  its  matchless  power 
rise  to  its  supreme  possibility.  Hence  it  is  of 
the  tUmost  importance,  before  our  petition  is  pre- 
sented, that  we  know  that  our  surrender  to  God 
is  complete.  John,  in  his  first  epistle  (i.  3:21- 
22.),  beautifully  expresses  this  thought :  *'  Beloved, 
if  our  heart  condemn  us  not,  then  have  we  confi- 
dence toward  God,  and  whatsoever  we  ask  we 
receive  of  Him,  because  we  keep  His  command- 
ments and  do  those  things  that  are  pleasing  in 
His  sight."  How  our  confidence  loses  its  grip  of 
God  when  we  fail  to  ''do  those  things  that  are 
pleasing  in    His   sight!"     A   lady,   a   member   of 


88  PREVAILING    PRAYER 

the  church,  said  to  the  minister  after  the  ser- 
vice:  "You  told  the  truth  to-day.  My  husband 
is  an  infidel,  but  he  did  respect  Christianity  a 
little,  until  one  night  I  took  a  character  in  a 
drama  played  in  our  church.  That  night  I  lost 
my  grip  of  my  husband,  and  I  am  afraid  I  shall 
never  get  it  again."  The  saddest  fact  was,  7iot 
that  she  lost  her  grip  of  her  husband,  but  that 
she  lost  her  grip  on  God!  Fathers  have  lost 
their  grip  on  v^ayward  sons  !  Mothers  have  lost 
their  grip  on  unsaved  daughters !  Brethren,  let 
us  down  on  our  knees  in  sackcloth  and  ashes 
before  Him  who  drove  the  buyers  and  sellers 
out  of  His  temple.  Let  us  plead  with  God  for 
mercy  and  regain  our  grip  on  His  promise,  and 
on  His  all  powerful  arm! 

A   PLEA   FOR   MERCY. 

In  the  winter  of  '"^^^  while  assisting  in  a  special 
service  in  an  afternoon  meeting,  a  church  mem- 
ber began  praying  for  sinners.  He  had  uttered 
but  a  few  sentences,  when  he  began  to  pray  for 
himself :  ''  O,  God,  have  mercy  on  me,  a  poor 
sinner,  etc.  !"  In  a  few  moments  he  was  rejoicing 
in  the  consciousness  of  sins  forgiven.  If  you 
indulge  any  appetite  or  passion,  not  vv^ith  an  eye 
to  God's  glory,  you  cojnntit  sin,  and  you  need 
not  expect  to  prevail  with  God  in  prayer.  "Sub- 
mit yourselves,  therefore,  to  God  ;  resist  the  devil 
and  he  will  flee  from  you.  Draw  nigh  to  God 
and  He  will  draw  nigh  to  you.  Cleanse  your 
hands,  ye  sinners,  and  purify  your  hearts,  ye 
double  rhinded.  Be  afflicted,  and  mourn,  and 
weep;  let  your  laughter  be  turned  to  mourning, 
and  your   joy   to    heaviness.     Humble    yourselves 


THE  PRAYER  OF  THE  RIGHTEOUS.  89 

in  the  sight  of  the  Lord,  and  He   shall    lift   you 
up.' 

INDIFFERENCE   A   SIN. 

The  sin  of  indifference  is  one  of  the  most 
prevalent  of  all  the  sins  in  the  Church.  Indiffer- 
ence regarding  our  own  experience.  We  read  in 
God's  Word:  ''^^  filled  with  the  Spirit;"  and 
''Tarry  until  ye  be  endued  with  power  from  on 
high."  Yet,  how  almost  utterly  indifferent  most 
Christians  are  to  these  Divine  commands  !  Indif- 
ference regarding  the  awful  peril  of  the  lost  in 
the  community,  and  in  our  own  families !  So 
far  is  the  indifferent  Christian  from  receiving  a 
blessing  from  God's  hand,  that  a  curse  is  pronounced 
upon  him  ;  for  God  says  :  ''  Woe  to  them  that 
are  at  ease  in  Zion."  The  sin  of  indifference  is 
always  in  evidence  of  a  low  state  of  grace  —  of 
a  backslidden  state. 

MAY   CHRISTIANS    PLAY   CARDS  ? 

You  never  knew  a  card-playing  professor  who 
had  power  with  God  in  prayer.  As  cards  come 
in,  power  goes  out.  Said  Hans  Christian  Ander- 
son :  ''  When  the  Evil  One  saw  a  Bible,  for  the 
first  time,  he  wanted  to  put  a  bad  book  against 
it,  and  invented  card  playing." 

''  A  few  pieces  of  gay  paste-board  passed 
hither  and  thither  in  a  group  of  young  people 
seems  an  innocent  amusement,  and  there  are 
those  who  contend  that  poker  and  progressive 
euchre  and  seven-up,  if  played  in  a  parlor,  are 
not  inconsistent  with  a  Christian  profession.  Let 
all  such  read  the  strong,  sarcastic  words  of  the 
Rev.  'Sam'  Jones  on  the  subject,  as  reported  in 
the  Chautauqua  Herald  :     I  am  often  asked  : 


90  PREVAILING    PRAYER 

*  Do  you  think  It  any  harm  to  play  cards  ? ' 

'Are  you  a  Methodist  ?' 

'Yes.' 

'And  you  want  to  play  cards?* 

'Yes.' 

'  Go  on,  play  day  and  night,  because  it  Is  going 
to  be  too  warm  for  that  unless,  you  use  some 
asbestos  cards,  for  these  ordinary  linen  cards 
won't  stand  the  fire  down  there.  What  do  I 
mean  by  this  sort  of  talk  ?  Simply  this :  that 
wherever  the  love  of  sin,  of  any  description, 
possesses  the  soul,  there  Is  no  salvation  for  that 
soul  in  that  condition.  What  do  I  mean  ?  I 
mean  this,  that  there  is  no  theological  book  in 
Protestantism  that  describes  salvation  to  be  any- 
thing else  than  deliverance  from  the  guilt  and 
from  the  love  and  from  the  dominion  of  sin. 
Playing  cards  is  the  amusement  of  intellectual 
and  spiritual  starvelings.  A  woman  in  Chicago 
said  to  me  : 

'What  will  I  do  with  my  husband.  He  is  In 
active  practice,  and  he  comes  home  tired,  and  I 
sit  down  and  play  cards  with  him  as  a  recreation  ?* 

I  said : 

'Take  the  little  Idiot  to  the  asylum,  and  amuse 
him  there.' 

You  can't  find  a  well-fitted  asylum  in  any^  of 
the  States  of  America  that  has  not  a  deck  of 
cards  In  every  room.  What  for  ?  To  amuse  the 
idiots.  But  all  the  Idiots  aren't  in  the  insane 
asylum  by  any  means.  God  pity  a  woman  bold 
enough  to  marry  such  a  man,  and  call  him  *  hus- 
band.' God  pity  you  if  you  have  to  grovel  like 
that  for  recreation — you  are  getting  down  pretty 


THE  PRAYER  OF  THE  RIGHTEOUS.  QI 

low.  And  playing  progressive  euchre.  It  is  get- 
ting to  be  a  fashionable  game.  Whenever  you 
see  a  church  in  camp,  they  are  death  on  cards. 
That  is,  they  play  cards  all  round.  Did  you  ever 
see  how  soldiers  are  playing  cards  all  the  time  ? 
You  couldn't  go  over  a  single  battle-field  but 
they  were  scattered  all  over  it.  When  a  fellow 
goes  into  a  fight  he  throws  his  cards  away.  It  is 
a  fact.  You  men  who  fought  in  the  last  war, 
you  know  that  every  battle-field  was  covered 
with  cards.  And  I  will  tell  you  another  thing: 
Whenever  God  Almighty's  Church  moves  out  of 
church  and  goes  off  to  battle,  she  will  throw 
away  her  cards  too. 

I  am  often  asked,  do  I  think  it  is  'wrong?' 
Did  you  ever  hear  anybody  ask,  '  Do  you  think 
it  is  wrong  to  pray  ?'  *  To  pray  in  the  family  ?' 
*  To  read  the  Bible  ? '  Did  you  ever  hear  any- 
body ask  that  question  ?  No.  Why  ?  Because 
they  know  it  ain't.  But  these  people  who  are 
running  around  to  know  if  there  is  any  harm  in 
this  thing,  they  are  headed  that  way  themselves. 
I  have  never  seen  the  day  since  God  forgave 
my  sins  and  took  me  up  in  His  loving  arms  that 
I  have  had  any  more  desire  to  go  to  the  ball 
room  or  the  card  table  than  a  desire  to  go  to 
hell.  That  is  as  true  as  I  am  standing  here. — 
Inland  Christian  Advocate. 

The  card  table  is  an  institution  of  God  or  the 
Devil.  Which  ?  No  sincere  person  will  contend 
for  a  moment  that  it  is  of  God.  By  its  fruits  it 
is  known.  In  i8qo,  125  persons  in  the  United 
States  were  shot  or  stabbed  over  gambling 
games.    Twenty-five   were   stabbed    and   fifty-five 


gZ  PREVAILING    PRAYER 

were  shot  over  the  gambling  tables,  or  as  a 
direct  result  thereof.  Besides  these,  six  attempted 
suicide,  and  sixty  persons  v^ere  murdered  in  cold 
blood,  v^hile  tv^o  were  driven  insane.  A  large 
proportion  of  the  gamblers  in  our  land  had  cheir 
/fri"/  lessons  in  professedly  Christian  homes.  Can 
a  righteous  God  give  His  approval  of,  and  His 
blessing  on,  a  practice  whose  fruits  are  such  an 
abundant  harvest  of  crime,  bloodsned,  suffering 
and  death  ?  He  iiiust  do  one  or  the  other.  Which  f 
May  a  Omstiau  approve  and  practice  what 
Christ  cannot  approve  ?  Where  is  there  an  entirely 
C07isecrated  Christian  who  will  defend  the  card 
table?  Echo  asks  where?  Dying  sinners  rarely, 
if  ever,  seek  consolation  from  card  playing 
church  members.  "  Where  is  the  home  m  which 
are  both  the  card  table  and  the  family  altar  V 
Again,  echo  asks  where?  Shame  on  a  professed 
Christian  who  will  zealously  defend  the  card 
table,  which  has  never,  in  a  single  instance,  ele- 
vated its  votaries  one  hair's  breadth  in  the  scale 
of  morals — 7nade  one  heart  purer,  or  one  life 
holier  I 

MAY    CHRISTIANS    DANCE  ? 

You  never  knew  a  dancing  church  member 
who  had  pozver  with  God  in  prayer.  The  dance 
occasions  the  waste  of  precious  time  that  might 
be  profitably  spent  in  self  improvement,  or  other- 
wise usefully ;  a  waste  of  money ;  a  waste  of 
health.  It  sends  thousands  to  premature  graves. 
Tippling  is  almost  invariably  an  accompaniment 
of  the  dance.  Public  dancing  and  moral  impurity 
are  almost,  if  not  quite,  inseparably  connected. 
Passion  is  the  motive    power  behind  this   system 


THE   t»RAYER   OF  THE   RIGttTEOUS.  93 

of  moral  corruption  and  death.  In  making  this 
statement  I  am  not  beating  the  air,  but  striking 
at  the  heart  of  a  huge,  deadly  monster,  whose 
slimy  folds  encircle  millions,  and  whose  poisonous 
fangs  are  striking  moral  death  into  as  many 
souls.  Some  of  you  think  this  is  strong  lan- 
guage. Some  of  you  know  that  it  is  true.  The 
dance  "  tantalizes  an  animal  appetite  as  insatiable 
as  hunger,  and  more  cruel  than  revenger  I  need 
not  stop  to  prove  the  truthfulness  of  this  state- 
ment. It  studiously  and  with  satanic  ingenuity 
plans  to  bring  the  sexes  into  unwarrantable  prox- 
imity. Just  hej^e,  and  no  where  else,  lies  the 
secret  of  the  popularity  of  the  dance,  and  you 
know  it!  I  repeat,  there  is  deep  and  foul  design 
in  bringing  the  sexes  in  such  terribly  perilous 
relations,  ''  while  passional  electricity  darts  back- 
ward and  forth,  through  intertwining  fingers, 
flushing  the  face  and  kindling  the  eye  to  a  flame, 
often  grossly  misinterpreted  by  the  vile-hearted. 
New  figures  are  stealthily  introduced,  from  time 
to  time,  a  little  more  doubtful  than  the  old,  in 
wanton  whirls  like  the  waltz  and  polka,  often 
under  protest  from  many  who  suffer  their  mod- 
esty to  be  overborne  by  the  pressure  of  custom  !" 
If  the  foregoing  statements  are  not  true,  why 
does  the  dance,  to  be  enjoyed  at  all,  require  the 
association  of  the  sexes  ?  The  dance  is  a  "  lev- 
eler,"  and  brings  together  socially  the  otherwise 
pure-minded  and  vile -hearted.  Beautiful,  inno- 
cent girlhood  is  browbeaten  into  polluting  touch 
with  the  morally  rotten  debauchee  !  This  fact 
makes  possible,  and  real,  the  ghastly  statement  of 
a  chief  of  police  in  the  city   of    New   York,  viz.: 


Q4  PREVAILING    PRAYER 

''  To  the  dance  is  to  be  charged  the  downfall  of 
nine-tenths  of  our  prostitutes."  ''  But  it  is  a 
means  of  cultyah.  "  A  witty  writer  appropri- 
ately says  :  **  Many  a  mother,  whose  daughter, 
nature  has  adorned  with  beauty,  but  scantily  sup- 
plied with  brains,  sends  her  to  the  dance  on  pre- 
cisely the  same  principles  that  the  jockey,  who 
has  a  horse  to  dispose  of,  puts  him  through 
those  paces  in  which  he  will  show  off  best."  A 
newspaper  correspondent  writes  :  ''  I  have  seen  a 
negro  boy  of  seven  years,  without  the  first  ele- 
ments of  an  education,  dance  with  a  grace  and 
agility  of  motion  that  would  put  to  blush  the 
brightest  star  of  the  fashionable  ball-room.  The 
most  accomplished  dancers  in  the  world  are 
untutored  savages,  who  practice  in  a  state  of 
nudity  around  their  camp  fires.  What  special 
incentive  then,  can  a  cultured,  intellectual  youth 
have  to  waste  precious  time  in  an  amusement  in 
which,  after  all,  he  may  be  surpassed  by  a  rude 
Hottentot  or  even  by  aji  ape!'''  What  accom- 
plished dancer  was  ever  yet  persecuted  for 
righteousness  sake,  or  was  even  suspected  of  deep 
piety  !  In  their  hearts  ^^;^-professors  of  religion 
do  7iot  respect  church  members  who  dance.  They 
do  not  regard  their  conduct  as  in  keeping  with 
the  value  of  the  soul,  the  responsibility  of  this 
probationary  life,  and  the  solemn  and  changeless 
realities  of  the  eternal  world.  The  ungodly  see 
a  marked  contrast  between  such  picrely  worldly 
conduct  and  the  sole?7in  vows  such  church  mem- 
bers have  taken  on  themselves.  Such  professors 
of  religion  are  never  commended  by  the  outside 
worldlings,  because  they  enter  into  the  amusements 


THE  PRAYER  OF  THE  RIGHTEOUS.  95 

of  the  dance,  etc.  In  fact,  they  do  not  regard 
them  as  Christians  at  all,  because  their  example 
is  just  what  the  tmsaved  refer  to  as  an  excttse 
when  spoken  to  about  becoming  Christians. 
''There  is  your  church  member,  a  saint  at  the 
altar  and  a  patron  of  the  world  elsewhere;  a 
devout  worshiper  on  the  Sabbath  and  a  leader 
of  vanity  through  the  week!"  Shame!  Must 
the  frivolities  of  worldly  pleasures  needs  supple- 
ment, in  the  Christian  heart,  the  "peace  that 
passeth  all  understanding  ;  a  joy  tcnutterable  and 
full  of  glory','  and  *'  the  unsearchable  riches "  of 
Christ's  illimitable  grace  to  save,  to  satisfy  every 
need  and  longing  of  the  consecrated  soul ;  to 
''establish  the  heart  unblamable  in  holiness,"  and 
preserve  the  believer  "  blameless  unto  the  com- 
ing of  our  Lord,  Jesus  Christ?" 

MAY   CHRISTIANS   PATRONIZE   THE   THEATRE  ? 

You  never  knew  a  theatre-going  church  mem- 
ber who  had  power  with  God  in  prayer.  The 
editor  of  the  Michigan  Christian  Advocate  called 
attention  to  the  article  thus  :  ''Taking  up  our 
copy  of  the  (Detroit)  Free  Press,  and  glancing, 
among  other  things,  at  the  amusement  column, 
our  attention  was  riveted  upon  the  two  following 
headlines :  '  Young  women,  you  were  better  to 
keep  away  from  the  stage,'  and,  'What  an  out- 
sider found  in  a  theatrical  boarding  house.' 
Under  these  sub-headings  followed  a  quotation 
from  Mr.  Clement  Scott,  of  London,  whose  long 
acquaintance  with  the  secret  workings  of  the 
theatre,  enables  him  to  speak  atcthoritatively .  Being 
asked  advice  lately,  in  behalf  of  a  young  lady 
aspirant  for  the  stage,  and  for  his  opinion  whether 


g6  PREVAILING   PRAYER 

a  woman  could  remain  moral  and  respectable  on 
the  stage,  Mr.  Scott  replied  : 

For  heaven's  sake,  pause !  There  is  always 
an  opening  on  the  stage  for  real  talent,  true 
genius ;  but  the  talent  and  genius  of  stage 
aspirants  must  not  be  taken  at  their  own  estimate. 
There  are  many  pure,  moral  and  respectable 
women  on  the  stage,  but  the  atmosphere  of  the 
theatre  is  trying  to  the  healthy  moral  constitution. 
A  woman,  not  born  and  bred  in  the  profession, 
must,  in  a  certain  sense,  lose  her  self-respect  and 
encounter  familiarities,  temptations  and  outlets 
for  the  display  of  natural  vanity  from  which  good 
women  should  be  safeguarded.  A  woman  may 
take  a  header  into  a  whirlpool  and  be  miraculously 
saved  —  but  then,  she  may  be  drowned.  If  a  girl 
knows  how  to  take  care  of  herself  she  can  go 
anywhere ;  but  I  should  be  sorry  to  expose 
modesty  to  the  shock  of  that  worst  kind  of 
temptation,  a  frivolous  disregard  of  womanly 
purity.  One  out  of  a  hundred  may  be  safe,  but 
then  she  must  hear  things  that  she  had  better 
not  listen  to,  and  witness  things  she  had  better 
not  see.  In  every  class  of  life  women  are 
exposed  to  danger  and  temptations,  but  far  more 
in  the  theatre  than  elsewhere.  All  honor  and 
praise  to  them  when  they  brave  them  out.' 

**  Mr.  Scott  is  both  right  and  charitable  —  right 
in  admitting  the  nobility  and  exemplary  lives  of 
many  stage  players,  and  charitable  in  his  com- 
paratively mild  protest  against  the  moral 
infections  with  which  the  very  air  of  the  stage 
is  laden.  Not  long  ago  this  gossip  was  appealed 
to,  by  a   much-disturbed   young   woman,  for  help 


THE  PRAYER  OF  THE  RIGHTEOUS.         ^7 

out  of  difficulty.  Investigation  disclosed  the  fact 
that  she  had  got  into  a  theatrical  boarding  house  ; 
also,  that  the  boarders  were  (professionally)  held 
in  high  esteem,  some  of  them  being  popular  and 
prosperous  stars,  and  the  idols  of  thousands  of 
high-headed  women. 

'*  What  is  the  trouble  in  your  boarding  house  ?' 
was  asked  of  the   much-disturbed   young  woman. 

*  Oh,'  she  replied,  with  a  genuine  shudder,  '  I 
really  cannot,  I  dare  not,  tell  one  half  the 
indignities  I  have  suffered  in  that  house  for  a 
week.  But  you  would  understand  if  you  could, 
for  a  single  day,  take  note  of  the  offensive 
familiarities,  the  unbridled  speech  and  the  dis- 
regard of  those  little  decencies  that  make  up  the 
charm  of  association  between  the  sexes.  You 
would  have  no  need  to  ask  what's  the  matter.' 

Everybody  who  has  been  much  in  the  society 
of  players,  knows  all  about  the  unrestrained 
license  of  speech  and  manner,  which  marks  their 
private  communion.  It  is  not  necessarily  criminal, 
but  it  is  coarse,  and  it  must  be  a  punishment  to 
delicate-minded  women  who  come  in  contact  with 
it  for  the  first  time.  The  distress  of  the  much 
disturbed  young  woman  was  real,  because  there 
was  large  cause  for  it.  '* 

The  editor  of  the  Advocate  remarks  more 
pithily  than  I  can,  in  the  following  sentences  : 

"  Here  we  have  confessions  that  the  very  air 
of  the  stage  is  laden  with  moral  infections.  That 
the  theatrical  boarding  house  is  full  of  unseemly 
and  corrupting  associations,  offensive  familiarities, 
unbridled  speech,  disregard  of  little  sexual 
decencies,    unrestramed    license    of    speech    and 


Qg  PREVAILING   PRAYER 

manner  in  private  communion  —  all  these  char- 
acterize the  conversation  and  conduct  of  players. 
Enough!  Let  Christians  blush,  v^ho,  in  the  face 
of  such  testimony,  by  their  ov^n  personal  presence 
at  the  theatre,  or  by  friendly  concessions  respecting 
that  institution  and  its  supporters,  give  countenance 
to  the  coarse,  not  to  say  criminal  influences  and 
practices  of  the  modern  play-actor." 

One  of  the  most  astounding,  and  to  the 
chaste,  most  humiliating  evidences  of  the  cor- 
rupting power  of  the  stage  is,  that  players  can 
appear  before  a  mixed  audience  almost  the  same 
as  nude  (nay,  it  is  because  the  audiences  are 
mixed  that  they  do  thus  appear),  and  that 
*" respectable  people''  can,  not  only  have  their  sense 
of  shame  so  blunted  as  to  look  on  without  a 
blush,  but  attend  for  the  express  purpose  of  wit- 
nessing "the  scene."  My  gentleman  hearer,  must 
the  stage  resort  to  stripping  its  performers  to 
increase  its  popularity?  If  so,  "what  need  we 
further  witness"  of  its  baseness  and  of  the  vileness 
of  the  society  who  make  the  demand?  My 
lady  hearer,  does  the  stage  license  a  woman  to 
prostitute  and  blast  the  proverbial  modesty  of  her 
sex  and  yet  be  respectable  ?  The  stage  is 
authorized  to  shamelessly  do  this  shamejtd  thing 
by  the  de^nand  of  the  vitiated  and  vulgar — nay, 
licentious  taste  of  theatre-goers  1 1  What  gentle- 
man, not  of  "the  profession,"  would  be  pleased 
to  have  his  lady  so  appear,  in  company,  in  the 
parlor,  or  on  the  sti^eet  ?  What  young  gentleman 
would  prefer  that  his  mother,  or  sister,  should  so 
attire,  nay,  disrobe,  and  appear  in  the  parlor  or 
on  the  street  ?    Shame,  shame,  shame !     Do   you 


THE  PRAYER  OF  THE  RIGHTEOUS.  99 

wonder  that  so  Jew  prayers  are  answered ;  that 
so  very  few  church  members,  comparatively, 
know  very  much  of  these  wonderful  subjects  of 
prevailing  prayer  and  unutterably  blessed  fellow- 
ship with  God,  in  Christ,  by  the  Holy  Ghost  ? 

TOBACCO. 

You  never  knew  a  tobacco-using  church  mem- 
ber, who  had  received  the  light  of  God's  truth 
concerning  questionable  habits  and  practices,  who 
had  power  with  God  in  prayer.  ''  For  whatso- 
ever is  not  of  faith  is  sin!' 

EVIL   SPEAKING. 

You  never  knew  a  back-biting,  tale-bearing 
and  evil-speaking  professor  who  had  power  with 
God  in  prayer. 

FAMILY    WORSHIP. 

You  never  knew  a  person  who  was  the  head 
of  a  family  and  neglected  family  worship,  cir- 
cumstances permitting,  who  had  power  with  God 
in  prayer.  Family  worship,  if  not  the  most 
important,  is  one  of  the  most  important  of  Chris- 
tian duties.  The  Holy  Spirit  of  God  will  always 
reveal  to  the  truly  consecrated  soul,  sooner  or 
later,  his  responsibility  regarding  this  duty.  God 
will  never  hear  the  prayers  of  parents,  for  the 
salvation  of  their  children,  who  refuse  to  dis- 
charge this  very  important  duty.  The  Holy 
Spirit  often  lays  the  responsibility  of  conducting 
family  worship  on  Christian  wives,  whose  hus- 
bands are  unconverted,  and  I  believe  in  every 
instance  in  which  they  are  walking  in  the  light, 
as  God  is  in  the  light.  Nay,  not  only  is  this 
duty  lain  upon  Christian  parents,  but,  when 
parents  are  ungodly,  upon    the   Christian   son   or 


100  PREVAILING   PRAYER 

daughter — the  privilege  being  granted.  If  Chris- 
tian v^ives,  whose  husbands  are  unsaved,  would 
take  up  this  cross  in  the  strength  of  God  there 
would  not  be  so  many  unconverted  husbands. 
A  gentleman,  speaking  in  an  afternoon  meeting 
of  the  power  that  a  wife  may  have  over  her 
husband,  stated  that  when  his  wife  made  a  pro- 
fession of  religion,  for  a  long  time  she  was 
afraid  to  speak  for  Christ,  or  pray  in  his  pres- 
ence. "I  went  to  the  place  of  worship,"  said  he, 
*'to  hear  what  my  wife  would  say,  but  not  a 
word  did  she  say,  when  I  w^as  there.  She  had  a 
man-fearing  spirit.  I  expected  she  would  kneel 
in  prayer,  before  going  to  bed,  but  she  was 
afraid  to  do  so  in  my  presence.  I  felt  sad  and 
was  sorry  for  her  ;  but  when  she  had  grace  and 
courage  to  pray  vocally  before  me,  I  was  so 
convicted  that  I  yielded  my  heart  to  God.  Had 
she  done  her  whole  duty  at  first,  I  would  have 
been  saved  long  before  I  was." 

UNKIND    FEELING   VS.    POWER    IN    PRAYER. 

If  I  indulge  hatred  toward  any  human  being, 
'*  I  regard  iniquity  in  my  heart,"  for  God  says 
(Levit.  19:17,  18.),  ''Thou  shalt  not  hate  thy 
brother  in  thine  heart ;  thou  shalt  not  avenge, 
nor  have  any  grudge  against  the  children  of  thy 
people,  but  thou  shalt  love  thy  neighbor  as  thy- 
self; I  am  the  Lord."  James  says  (5:9):  ''Grudge 
not  one  against  another,  brethren,  lest  ye  be 
condemned ;  behold  the  Judge  standeth  before 
the  door."  Hear  what  John  has  to  say  on  this 
subject  (i  John  2:9-11.):  "He  that  saith  he  is 
in  the  light  and  hateth  his  brother,  is  in  dark- 
ness even  until  now.     He  that  hateth  his  brother 


THE  PRAYER  OF  THE  RIGHTEOUS.  lOI 

is  a  murderer,  and  ye  know  that  no  murderer 
hath  eternal  Hfe  abiding  in  him.  He  that  loveth 
his  brother  abideth  in  the  Hght,  and  there  is 
none  occasion  of  stumbling  in  him;  but  he  that 
hateth  his  brother  is  in  darkness,  and  knoweth 
not  whither  he  goeth  because  that  darkness  hath 
blinded  his  eyes  (4:20,  21.).  If  a  man  say  I  love 
God,  and  hateth  his  brother,  he  is  a  liar,  for  he 
that  loveth  not  his  brother  whom  he  hath  seeUy 
how  can  he  love  God  whom  he  hath  not  seen? 
And  this  commandment  have  we  from  Him,  that 
he  who  loveth  God,  love  his  brother  also."  In 
Mark  (11:25,26,)  the  Great  Teacher  says:  ''And 
when  ye  stand  praying,  forgive,  if  ye  have  aught 
against  any,  that  your  Father  al^o,  which  is  in 
heaven,  may  forgive  your  trespasses.  But  if  ye 
do  not  forgive,  neither  will  your  Father  which  is 
in  heaven  forgive  you  your  trespasses.  Again  in 
Mat.  (6:14,15,)  Christ  teaches:  *' If  ye  forgive 
men  their  trespasses,  your  Heavenly  Father  will 
also  forgive  you.  But  if  ye  forgive  7iot  men  their 
trespasses,  neither  will  your  Father  forgive  your 
trespasses."  In  Col.  (3:13)  we  have  the  injunction 
of  the  apostle:  ''  Forbearing  one  another,  and 
forgiving  one  another.  If  any  man  have  a  quar- 
rel against  any,  even  as  Christ  forgave  you,  so 
also  do  ye."  The  following  words  are  from  the 
lips  of  the  loving  Saviour  of  sinners:  *'  Blessed 
are  the  merciful  for  they  shall  obtain  mercy. 
Ye  have  heard  that  it  hath  been  said.  Thou 
shalt  love  thy  neighbor  and  hate  thine  enemy; 
but  I  say  unto  you,  love  your  enemies,  bless  them 
that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  that  despitefully  use  you  and 


102  PREVAILING    PRAYER 

persecute  you,  that  ye  may  be  the  children  of 
your  Father  which  is  in  heaven.  For  if  ye  love 
them  which  love  you,  what  reward  have  ye? 
Do  not  even  the  publicans  the  same?"  John 
exhorts  us:  **  Beloved,  let  us  love  one  another, 
for  love  is  of  God  and  everyone  that  loveth  is 
born  of  God  and  knoweth  God.  Beloved,  if  God 
so  loved  us,  we  ought  also  to  love  one  another. 
*  *  If  we  love  one  another,  God  dwelleth  in  us 
and  His  love  is  perfected  in  us.  Hereby  we 
know  that  we  dwell  in  Him  and  He  in  us 
because  He  hath  given  us  of  His  Spirit.  *  * 
God  is  love,  and  he  that  dwelleth  in  love  dwell- 
eth in  God  and  God  in  him."  Said  Jesus: 
''This  is  My  (eleventh)  commandment,  that  ye 
love  one  another.  Hereby  shall  all  men  know 
that  ye  are  My  disciples,  if  ye  have  love  one  to 
another."  John  again  boldly  states:  ''He  that 
saith,  I  know  Him  and  keepeth  not  His  com- 
mandments, is  a  liar  and  the  truth  is  not  in  him; 
but  whoso  keepeth  His  Word,  in  him  verily  is 
the  love  of  God  perfected.  Hereby  know  we, 
that  we  are  in  Him.  He  that  saith  he  abideth  in 
Him,  ought  himself  also  to  walk,  even  as  He 
walked."  Still,  it  is  proper  to  ask:  "If  an  enemy 
maliciously  injures  me,  does  not  repent,  nor  ask 
my  forgiveness;  am  I  to  forgive  him,  and  regard 
him  in  my  feelings  as  though  he  were  my  best 
friend?''  Most  certainly  not.  God  does  not  do 
that  himself,  hence  cannot  require  that  we  do  so. 
But  as  God  holds  forgiveness  in  his  heart,  ready  to 
be  bestowed  when  His  enemy  repents,  and  asks 
forgiveness,  so  he  requires  that  we  shall  do.  No 
unkind  feeling  may  be  indulged. 


THE   PRAYER   OF   THE    RIGHTEOUS.  IO3 

A  QUESTION  OF  INTEREST,  AND  ITS  INGENIOUS  ANSWER. 

A  very  interesting  question  was  asked  the 
editor  of  the  Christian  Advocate,  which  has  an 
important  bearing  on  the  subject  of  this  lecture, 
which,  with  the  pertinent  answer  given,  are  as 
follows: 

Question,  *'A  brother  had  for  twenty  years 
been  a  Christian,  as  he  firmly  believed.  He 
observed  the  means  of  grace.  He  relates  several 
remarkable  answers  to  his  prayers  occurring  dur- 
ing that  time  that  bear  as  good  evidence  of 
answers  as  those  related  by  others.  Those  who 
knew  him  believed  him  to  be  a  Christian  man. 
But  one  day  he  was  converted,  and  now  emphat- 
ically affirms  that  he  had  never  been  a  Christian 
prior  to  that  time,  but  was  deceived,  and  would 
have  lost  his  soul.  What  relation  did  he  sustain 
to  Christ?  Is  it  consistent  with  the  Christian 
faith  to  believe  that  God  will  answer  the  prayers^ 
of  other  than  a  righteous  man?  Was  he  deceived, 
those  answers  being  granted  in  favor  of  the  faith- 
ful, fervent  prayer  of  others?" 

Answer,  ''This  is  a  deep  question.  As  helpful 
to  its  elucidation  we  submit  five  points:  (i.)  If 
there  is  no  reason  to  believe  that  this  brother 
was  a  hypocrite,  he  is  probably  deceived  now  as 
to  his  former  religious  experience,  a  thing  far 
more  common  that  many  suppose.  It  is  possible 
for  a  man  to  be  a  Christian,  and  subsequently 
become  confused  in  his  views,  and  think  he  was 
not,  though  not  so  common  as  for  men  to  think 
they  are  Christians  when  they  are  not.  (2.)  If  he 
had  not  clear  evidences  of  conversion,  but  was 
conscientiously  living  up  to  the  light  he  had  during 


I04  PREVAILING   PRAYER. 

those  twenty  years,  he  had  the  faith  of  a  servant, 
as  Mr.  Wesley  puts  it,  though  not  that  of  a  son. 
(3.)  He  may  have  been  a  Christian  for  a  consid- 
erable period  of  time,  and  had  a  brief  interval  of 
backsliding  before  he  came  to  his  present  light, 
and  not  recognizing  his  backsliding  properly,  he 
may  have  repudiated  his  past  experience  unjustly. 
(4.)  He  may  have  received  a  very  great  blessing, 
so  great  that  having  nothing  but  the  memory  of 
his  former  experience  to  compare  with  it,  his 
present  state  may  seem  so  far  above  his  recollec- 
tion of  that,  that  he  thinks  he  never  was  con- 
verted. (5.)  God  does  answer  the  prayers  of  the 
wicked,  reverently  made  in  extreme  circumstances, 
and  connected  with  the  promise  of  obeying  Him. 
It  is  one  of  the  means  of  leading  them  to  Christ. 
Nevertheless,  the  supposed  answers  to  prayers  that 
men  attest,  running  through  a  long  period  of  wicked 
lives,  are  quite  as  likely  to  be  coincidences  as  real 
answers;  for  the  Scriptures  distinctly  state  that  a 
habit  of  deliberate  wickedness  is  incompatible 
with  any  influence  at  the  throne  of  grace.  But 
as  a  man  may  think  he  is  sick  when  he  is  well, 
or  well  when  he  is  sick;  may  recover  from  an 
actual  sickness  and  have  a  mistaken  notion  as  to 
what  really  cured  him;  or  maybe  made  sick  and 
not  know  what  made  him  so,  and  attribute  it  to 
something  harmless  or  even  beneficial;  in  like 
manner  positive  statements  about  religious  experi- 
ence may  or  may  not  be  in  harmony  with  the 
facts.  Perhaps  if  we  knew  this  man  we  should 
have  no  confidence  in  any  of  his  statements,  and 
that  without  impeaching  his  general  honesty;  or 
we  might  believe  he  had  been  a  better  Christian 


THE  PRAYER  OF  THE  RIGHTEOUS.  IO5 

prior  to  the  time  that  he  says  he  was  converted 
after  the  lapse  of  twenty  years  than  he  has  been 
since;  or  we  might  agree  fully  with  all  his  state- 
ments. Nothing  can  take  the  place  of  protracted 
experience  of  the  individual  case  in  judging  human 
character  and  conduct,  whether  religiously  or 
otherwise." 

''perfect  cleansing." 

Who  would  be  cleansed  from  every  sin. 
Must  to  God's  holy  altar  bring 
The  whole  of  life  —  its  joys,  its  tears, 
Its  hopes,  its  loves,  it  powers,  its  years, 
The  will,  and  every  cherished  thing! 

Must  make  this  sweeping  sacrifice  — 
Choose  God  and  dare  reproach  and  shame. 
And  boldly  stand  in  storm  or  flame 
For  Him  who  paid  redemption's  price; 
Then  trust  (not  struggle  to  believe). 
And  trusting,  wait  nor  doubt,  but  pray 
That  in  His  own  good  time  He'll  say, 
"  Thy  faith  hath  saved  thee;  now  receive." 

His  time  is  when  the  soul  brings  all. 
Is  all  upon  His  altar  lain; 
When  pride  and  self-conceit  are  slain, 
And  crucified  with  Christ,  we  fall 
Helpless  upon  His  Word,  and  lie; 
When,  faithful  to  His  Word,  we  feel 
The  cleansing  touch,  the  Spirit's  seal. 
And  know  that  He  does  sanctify. 

A.  T,  Allzs. 


LECTURE   VI. 

PREVAILING  PRAYER,  AND  THE  NAME   OF  CHRIST; 
OR,  "THE  POWER  OF  JESUS  NAMEr 

In  John  16:23  Christ  said:  "Verily,  verily,  I 
say  unto  you,  whatsoever  ye  shall  ask  the  Father, 
in  My  Name,  He  will  give  it  you."  Again:  *' No 
man  cometh  unto  the  Father  but  by  Me."  Paul, 
writing  to  the  Philippians  (4:19),  says:  "  My  God 
shall  supply  all  your  need,  according  to  his  riches 
in  glory  by  Christ  Jesus!'  God  the  Father  is  the 
great  treasure-house  of  the  universe — the  great 
fountain-head  of  all  good.  Sin  locked  up  this 
storehouse,  and  sealed  this  fountain.  Christ  took 
the  sinner's  place,  satisfied  the  claims  of  the  law, 
and  became  the  sinner's  surety,  so  that  the  obedient 
and  trusting  soul,  has  as  free  and  full  access  to 
the  treasure-house  of  the  universe  as  though  he 
never  had  sinned,  if  he  asks  in  the  Name  0/  Christ, 
Paul,  in  Romans  (5:2),  writing  of  Christ,  says: 
"  By  whom  also  we  have  access!'  Again,  in  Eph. 
(2:18,)  Paul  says:  "  For  through  Him  we  both  have 
access  unto  the  Father."  Still  again,  in  the  same 
epistle  (3:12):  ''In  whom  (Christ)  we  have  bold- 
ness and  access!^  How  shall  I  gain  admittance  into 
the  holy  presence  of  the  Father,  that  I  may  hold 
audience  with  Him,  and  present  my  petition? 
The  Scriptures  that  I  have  quoted  inform  me  that 
I  cannot  offer  acceptable  prayer  to  God  the  Father, 
but  by  Christ,  and  in  His  name.  Then  I  must 
come  and  say:    "Father,  in  the  Name  of  Jesus  I 

[106] 


IN  Christ's  name.  107 

present  my  prayer."  If  I  have  met  all  the  other 
conditions  of  prevailing  prayer,  my  prayer,  if 
persistent,  will  be  victorious;  it  cannot  be  thwarted. 

THE    MEANING    OF,     **  IN    MY   NAME." 

We  will  now  inquire  a  little  more  critically  as 
to  what  it  is  to  ask  in  the  Name  of  Christ. 
Andrew  Murray  says:  ''The  Name  of  Christ  is 
the  symbol  and  expression  of  all  He  is  and  does. 
The  privilege  of  using  the  Name  of  Christ  in  prayer 
implies  the  right  of  His  privilege  in  prayer.  It 
is  the  privilege  of  using  His  authority  and  power 
in  prayer  at  all  times,  and  for  all  that  the  prom- 
ises embrace.  It  implies  oneness  of  association 
and  interests,  and  that  we  discard,  utterly,  all  merit 
of  our  own  names  and  natures,  and  rely  solely  on 
the  merit  of  Christ's  Name."  Wheedon  remarks: 
''  To  ask  in  the  Name  of  Jesus,  is  to  ask  in  com- 
plete identification  with  Him,  as  inspired  by  His 
Spirit,  and  as  incorporated  into  His  body.  Such 
asking  is  in  the  interests  of  His  Kingdom,  and  is 
identical  with  His  will.  Hence  the  absolute  com- 
pletenes  of  the  promise,  '  Whatsoever  ye  shall  ask 
in  My  Name  that  will  I  do.'  Such  prayer  is  ever 
answered."  Further,  Dr.  Patton  says:  "When 
the  soul  comes  into  perfect  accord  and  sympathy 
with  the  Lord  Jesus  Christ,  its  affections,  desires 
and  petitions  fasten  upon  the  same  objects,  and 
no  other,  which  engage  His  own  infinite  approval 
and  love.  The  intense  longings,  imparted  by  the 
Holy  Spirit,  are  accompanied  by  the  Spirit's 
discernment.  Filled  with  the  Spirit,  the  believer's 
desires  are  concentrated  on  the  objects  which  are 
dear  to  the  indwelling  Spirit.  Thus  he  asks  in 
Christ's  Name,  and  receives." 


I08  PREVAILING   PRAYER 

THE   PRIVILEGE   OF   CHRIST  S   POWER   OF   ATTORNEY. 

''Many  years  ago  in  the  city  of  New  York  a 
merchant  failed  to  a  very  large  amount.  After 
surrendering  all  his  goods  to  his  creditors,  he 
found  himself  hopelessly  bankrupt.  No  one 
would  give  him  credit  to  the  amount  of  a  single 
dollar.  He  had  a  brother  living  in  the  city  of 
Boston,  who  was  everywhere  known  to  be  worth 
millions  of  dollars.  This  wealthy  brother  sent  on 
to  his  bankrupt  brother  a  power  of  attorney,  no 
limits  being  designated,  to  transact  business  in 
his  name.  The  poor  bankrupt  immediately  hired 
a  building  in  the  business  centre  of  the  city, 
filled  it  with  goods  and  commenced  operations 
as  one  of  the  most  prosperous  merchants  in  the 
city  of  New  York.  In  speaking  to  a  friend  upon 
the  subject,  he  said:  'I  will  tell  you  how  much 
I  am  worth  in  reality  in  this  city.  I  am  practi- 
cally just  as  rich  as  my  brother  is.  I  can  pur- 
chase anything  and  live  just  as  well  as  he  can. 
Yet  if  I  should  presume  to  ask  anything  in  my 
own  name,  no  man  would  credit  me  to  the 
amount  of  a  single  dollar.  I  once  in  a  while, 
for  my  own  amusement,  thus  illustrate  my  posi- 
tion. I  enter  the  store  of  an  importer,  and  hav- 
ing selected  a  quantity  of  goods  request  him  to 
send  them  to  my  store.  '  But  to  whom  shall  I 
charge  them?'  he  replies.  'To  7nyself,  of  course, 
I  respond.'  '  I  cannot  do  that,'  is  his  prompt 
rejoinder.  '  If  your  creditors  should  become 
aware  that  you  had  goods  in  that  state  in  your 
store  they  would  seize  them  at  once  and  I  should 
lose  them  forever.'  *  I  show  him  my  power  of 
attorney    and   remark,    that   I    will   purchase   the 


IN   CHRIST^S    NAME.  TAa 

goods  ,n   my  brothers  name.'     'Take   what   vou 
want,  IS  the  prompt  reply.'     '  In  that   dear   name 
u  Purchase    anything    the   man  had.'     So 

when  and  where  Christ  expressly  and  specifically 
au  homes  us  to  ask  in  His  Name,  he  puts  us  in 
full  possession  of  a  power  of  attorney  by  which 
we  may  obtam  at  a  throne  of  grace  all  that  He 
could,   were    He    in   our    circumstances  of  neS 

ask  fSTh  "'  '?,  "J^  r-^  ^^"^^  -d  beha^ 
ask  for  the  same  identical  blessings.  God  cannot 
deny  Himself;  nor  can  He  deny  His  Son  inX 
own  Name  and  behalf.  Equally  is  it  impossibl^ 
for  the  Eternal  father  to  withhold  any  good 
thing,  of  which  the  Son    has  said:     'Ask    b'^My 

?he"Fath  '^^  ^^''"'''  '''''  ^P^-^'fi-^  blessing! 
Chri  J  H  'T  u°  "'°'''  ^'^^°"°'-  ^he  Name  of 
Christ,  His  only  begotten  Son,  when    and    where 

He  has  expressly  authorized  the  use  of  His 
Name    than  He  could  cast  dishonor  upon    Chri  t 

"rsinl'""'H  "'  P^^^°-"y-king  fo?  the  same 
blessing.  However,  there  are  express  condi- 
tions on  which  Christ  has   authorized   us   to   asL 

Ibide'in T"    T^^""^'   ^^"°""-   ^"    -   -7 

S  In  f.  ^r  """^-^'^  ^°"^'  '"  "^-  We  must 
ask   m   faith     nothing   wavering    (O,    how   much 

here  IS  in  those /«.^  t^o  words,  "nothing  waver 

ng!   ),  for  he  that   wavereth  is  like   a   wave   of 

the  sea,  driven  with   the   wind   and   tossed.     For 

thing  of  the  Lord. 

APPRECIATING   CHRIST'S   MERIT   WHEN    IN   PRAYER 

In  prayer  we  must  hold  in  mind,  appreem- 
Hvely  that  all  things  embraced  in  salmion  are 
by  Christ  and  for  His  sake.    It  is  not   only  IZ 


I  to  PREVAILING    PRAYER 

privilege,  but  v^e  must  present  His  sacrificial, 
atoning  merit,  as  though  it  v^ere  our  own,  as  the 
ground  of  our  right  of  petition,  acceptance,  and 
salvation.  O,  what  confidence  and  holy  boldness 
this  fact  allows!  To  go  to  the  Father  in  prayer, 
without  consciously  relying  on  the  atoning  merit 
of  Christ's  death,  is  to  go  to  the  bank  in  your 
great  need  without  the  check  your  benevolent 
friend  gave  you. 

WHAT  Christ's  name  represents. 
The  Name  of  Christ  represents  His  glorious 
person;  His  intercession,  and  especially  His  sac- 
rificial merit.  In  proportion  as  we  fail  to  com- 
prehend and  appreciate  the  last  sentence,  our 
faith  will  be  necessarily  weak.  In  proportion  as 
we  appreciate  Christ,  and  what  He  has  done  for 
us  in  His  atoning  death,  we  will  be  so  affected 
by  the  greatness  and  tenderness  of  the  Father's 
love,  in  the  gift  of  His  ''only  begotten  Son,"  as 
to  not  only  rely  on  Christ's  atoning  merit,  but 
trust  in  the  Father's  love  to  forgive  and  save 
for  Christ's  sake.  Cowper,  as  he  looked  only  on 
his  ill-desert,  exclaimed:  "I  am  too  perverse 
to  be  otherwise  than  reprobated."  But  when 
he  beheld  Christ's  atoning  merit  for  sinners,  he 
sang: 

"  There  is  a  fountain  filled  with  blood, 

Drawn  from  Immanuel's  veins; 
And  sinners  plunged  beneath  that  flood, 
Lose  all  their  guilty  stains." 

But  how  shall  we  be  able  to  retain  in  thought, 
and  heart,  as  we  ought,  the  availing  name  of  Christ? 
How  gloriously  marvelous  the  Divine  method! 
**Howbeit,  when  He,  the  Spirit  of  truth,  is  come, 


IN  Christ's  name.  in 


He  will  guide  you  into  all  truth;  for  He  shall  not 
speak  of  Hwiself,  but  whatsoever  He  shall  hear, 
that  shall  He  speak,  and  He  will  show  you  things 
to  come.  He  shall  glorify  Me,  for  He  shall  receive 
of  Mme,  and  shall  show  it  unto  yozi.  He  dwelleth 
with  you,  and  shall  be  in  you."  One  of  the  offices 
of  the  indwelling  "Spirit  of  truth"  is  to  show  us 
Christ,  and  intensify — vivify — our  conviction  that 
Christ  died  for  tis.  As  in  the  clear  light  of  the 
"Spirit  of  truth"  we  behold  Christ,  "with  open 
face,"  "the  one  altogether  lovely,"  "even  as  by  the 
Spirit  of  the  Lord,  we  are  changed  into  the  same 
image,  from  glory  to  glory."  How  this  is,  we 
cannot  understand.  T\i^  fact  ^nq.  know.  The  how 
of  the  fact  is  comparatively  unimportant.  It  is 
sufficient  to  know  that  this*  inward  revelation  of 
Jesus,  at  the  time  of  prayer,  is  carried  on  by  an 
all-wise  and  infinitely  loving  Comforter.  "O,  how 
often  Christ  is  'transfigured'  before  the  believer, 
while  in  prayer,  when  the  face  of  the  '  One  altogether 
lovely'  is  made  to  'shine,  as  the  sun,'  through  the 
wonderful  energy  of  the  Holy  Ghost!"  Who  can 
measure  the  fullness  of  Christ,  when  thus  revealed! 
Christ  in  the  moment  of  our  prayer  to  the  Father 
"is  made  unto  us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption;"  and  all  the  hours 
of  the  day  we  may  be  kept  in  this  conscious 
contact  with  Himself,  by  that  Holy  Spirit,  who  is 
of  one  substance,  majesty  and  glory,  with  the 
Father  and  the  Son,  very  and  eternal  God. 

THE  BARE  UTTERANCE  OF  CHRISt's  NAME  THE  EPITOME 
OF   PRAYER. 

"  The  bare  utterance  of  the  Name  of  Jesus  may 
be  an  expression  of  the  most  intense  faith.    The 


112  PREVAILING   PRAYER 

deepest  love  often  finds  that  all  language  fails, 
and  that  to  breathe  the  beloved  name  is  enough. 
All  tenderness  may  be  put  into  it,  all  rapture,  all 
praise,"  all  love.  On  the  resurrection  morn,  Christ 
in  one  word  opened  His  heart,  and  revealed  His 
love,  when  He  exclaimed:  "Mary!"  In  return, 
Mary,  with  ecstatic  joy,  pronouncing,  ''Rabboni!" 
expressed  the  confession  of  her  faith;  the  eager 
rush  of  her  spirit  to  Him;  the  outpouring  of  her 
heart,  and  the  ecstacy  of  her  gladness.  Thus,  the 
mere  utterance  of  the  Name  of  Christ  may  be  the 
epitome  of  all  prayer — of  all  faith.  It  means  all 
needed  good  asked,  and  all  needed  grace  bestowed. 
Christ's  name  represents  all  good. 
The  Name  of  Christ  stands  for  every  needed 
good,  both  in  this  world  and  in  the  world  to  come. 
It  stands  for  divinely  revealed  truth;  atoning  merit; 
the  gift  of  the  Spirit;  pardon  for  the  penitent; 
purity  for  the  believer;  power  to  prevail  with  God 
in  prayer;  power  over  the  tempter;  power  over 
the  world;  power  over  the  flesh;  power  to  suc- 
cessfully work  for  God;  power  to  "reign  in  life;" 
power  to  conquer  in  death;  access  to  all  the  un- 
searchable riches  of  Christ  in  time,  and  all  the  glory 
and  bliss  of  heaven  in  eternity!  The  golden  coin 
stands  for  any  earthly  good.  If  you  want  bread, 
take  the  gold  to  the  baker,  and  over  his  counter 
present  it,  as  you  ask  for  bread,  and  you  will  get 
it.  If  you  want  meat,  present  the  gold  over  the 
counter  of  the  market,  and  you  will  get  what  you 
want.  If  you  want  clothing,  present  the  gold  over 
the  counter  of  the  merchant,  and  you  will  get 
clothing.  If  you  want  any  other  needed  good, 
present  the  gold  and  it  is  yours.    So,  the  Name  of 


In  Christ's  name.  I13 

Christ  stands  for  every  needed  good.  If  you  want 
pardon,  "Take  the  Name  of  Jesus  with  you,  child 
of  penitential  sorrow,  and  present  it  at  the  throne 
of  grace — the  counter  of  heaven's  treasure-house 
— and  you  will  get  it:  for  God  says:  ''Let  the 
wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  let  him  return  unto  the  Lord 
(in  Christ's  Name),  and  He  will  have  mercy  upon 
him,"  etc.  If  you  want  purity  :  Take  the  Name 
of  Jesus  with  you,  and  present  it  at  the  throne  of 
grace,  and  you  will  get  purity.  ''For  whatsoever 
ye  shall  ask  the  Father  in  My  Name,  He  will  give 
it  you."  If  you  want  power,  present  the  Name  of 
Christ  in  faith,  and  "ye  shall  receive  power,  after 
that,  the  Holy  Ghost  is  come  upon  you."  With 
infinite  pleasure,  and  unbounded  benevolence,  our 
Father  in  heaven  delights  to  honor,  in  the  largest 
bestowments,  the  "precious  Name"  of  "His  well- 
beloved  Son." 

"  Precious  Name!     O  how  sweet! 

Hope  of  earth,  and  joy  of  heaven! 
At  the  Name  of  Jesus  bowing: 
FaUing  prostrate  at  His  feet ; 
*  King  of  kings'  in  heaven  we'll  crown  Him, 
When  our  journey  is  complete." 

With    the    Psalmist,    let    all    the    people    say: 
"Amen!"   "Blessed  be  his  glorious  Name  forever.'* 

THE    WATER   OF    LIFE    FLOWS   THROUGH   CHRIST. 

Christ  is  the  channel  through  whom  the  river  of 
life  flows.  In  His  Name,  we  have  a  right  to  come 
to  the  Father,  and  ask  for,  and  receive,  all  that 
He  purchased  for  us  by  His  death.  Glory,  honor, 
immortality  and  eternal  life,  are  the  dower  of  the 
Church,  the  Lamb's  bride.  The  believer  in  Christ, 
with  the  telescope  of  faith,  may  sweep  the  whole 


114  PREVAILING  PRAYER. 

firmament  of  promises,  and  say,  *'  These  are  all 
mine,  because  Christ  is  mine."  In  Christ,  every 
blessing  within  the  compass  of  infinite  love,  and 
power,  to  bestow,  becomes  ours.  That  is,  we  come 
into  the  right  to  possess  them,  and  as  we  believe 
for  them,  we  receive  them.  The  Master's  words 
are,  *'  If  ye  abide  in  Me,  and  My  words  abide  in 
you,  ye  shall  ask  what  ye  will,  and  it  shall  be  done 
unto  you."  As  the  branches  receive,  or  may 
receive,  all  that  the  vine  receives,  if  they  abide  in 
the  vine,  so  if  we  abide  in  Christ,  and  His  words 
abide  in  2cs,  in  Christ's  right  (mark),  in  Christ's 
right  "all  things"  are  ours;  for  His  right  becomes 
ottr  right,  because  He  takes  us  into  equal  heirship 
with  Himself,  to  all  His  ''  unsearchable  riches." 
Can  anything  be  more  glorious!! 

ALL   IS   OURS    IN   CHRISt's   NAME. 

The  answer  for  any  promised  blessing  is  ours 
now,  in  Christ,  if  we  abide  in  Him.  It  is  already 
secured  in  answer  to  His  own  intercession,  and  is 
waiting  to  be  bestowed.  The  moment  faith  is 
complete,  for  that  answer,  it  will  be  instantaneously 
given.  The  fidl  price  must  be  paid.  Then  let  us 
approach  the  Father  in  becoming  humility,  yet  with 
boldness,  conscious  that  we  deserve  eternal  death, 
yet  equally  conscious  of  our  right  in  Christ  to  all 
promised  blessings,  because  Christ  died  for  us. 
Christ's  signature  honored. 

Christ  has  won  every  attribute  of  the  God- 
head in  the  interests  of  the  obedient  and  trust- 
ing soul;  and  the  ''King  of  kings,  and  Lord  of 
lords;"  the  true  Ahasuerus,  seated  on  His  royal, 
banqueting  throne,  reaches  out  the  golden  scep- 
tre of  His  promise,  asking:     "What  is    thy   peti- 


IN   CHRIST^S   NAME.  llj 

tlon,  and  it  shall  be  granted  thee,  and  what  is 
thy  request?"  Christ  has  deposited  in  the  bank 
of  heaven  unlimited  treasure  of  pardon,  love, 
peace,  joy,  etc.,  in  the  interests  of  a  lost  race. 
Every  promise  of  God's  Word  is  a  draft  on  this 
bank,  good  for  the  face  of  it,  because  it  has  the 
signature  of  Christ  with  His  own  ^//-atoning 
blood.  I  speak  it  reverently  and  thoughtfully, 
^y  we  '^ abide''  in  Christ,  we  have  just  as  good  a 
right  and  are  just  as  welcome  to  come  to  the 
Father  and  ask  for  ''all  the  fulness  of  God"  as 
Christ  Himself  ! 

THE   POWER   OF  JESUS'    NAME. 

O,  the  power  of  Christ's  Name!  The  follow- 
ing beautiful  incident  illustrates  the  fact:  Wil- 
liam Reynolds,  of  Peoria,  111.,  the  earnest  and 
successful  Sunday  School  worker,  tells  the  follow- 
ing story,  which  he  heard  from  the  lips  of  the 
missionary  himself: 

"  The  Rev.  E.  P.  Scott,  while  laboring  as  a 
missionary  in  India,  saw  on  the  street  one  of  the 
strangest  looking  heathen  his  eyes  had  ever  lit 
upon.  On  inquiry,  he  found  that  he  was  a  rep- 
resentative of  one  of  the  inland  tribes  that  lived 
away  in  the  mountain  districts,  and  which  came 
down  once  a  year  to  trade.  Upon  further  inves- 
tigation he  found  that  the  Gospel  had  never  been 
preached  to  them,  and  that  it  was  very  hazard 
ous  to  venture  among  them,  because  of  their 
murderous  propensities.  He  was  stirred  with 
earnest  desires  to  break  unto  them  the  bread  of 
life.  He  went  to  his  lodging  place,  fell  on  his 
knees,  and  pleaded  for  Divine  direction.  Arising 
from    his   knees    he    packed    his   valise,  took   his 


Il6  PREVAILING   PRAYER 

violin,  with  which  he  was  accustomed  to  sing, 
and  his  pilgrim  staff,  and  started  in  the  direction 
of  the  Macedonian  cry. 

As  he  bade  his  fellow  missionaries  farewell, 
they  said,  'We  shall  never  see  you  again.  It  is 
madness  for  you  to  go.'  But  he  said,  '  I  must 
preach  Jesus  to  them.' 

For  two  days  he  traveled  without  scarcely 
meeting  a  human  being,  until  at  last  he  found 
himself  in  the  mountains  and  suddenly  sur- 
rounded by  a  crowd  of  savages.  Every  spear 
was  instantly  pointed  at  his  heart.  He  expected 
that  every  moment  would  be  his  last.  Not  know- 
ing of  any  other  resource,  he  tried  the  power  of 
singing  the  Name  of  Jesus  to  them.  Drawing 
forth  his  violin,  he  began  with  closed  eyes  to 
sing  and  pray  : 

'All  hail  the  power  of  Jesus'  name  ! 
Let  angels  prostrate  fall; 
Bring  forth  the  royal  diadem, 
And  crown  him  Lord  of  all.' 

Being  afraid  to  open  his  eyes,  he  sang  on  till 
the  third  verse,  and  while  singing  the  stanza  : 

'Let  every  kindred,  every  tribe, 

On  this  terrestrial  ball, 
To  Him  all  majesty  ascribe. 

And  crown  Him  Lord  of  all.* 

He  opened  his  eyes  to  see  what  they  were  going 
to  do,  when  lo!  the  spears  had  dropped  from 
their  hands,  and  the  big  tears  were  falling  from 
their  eyes. 

They  afterward  invited  him  to  their  homes. 
He  spent  two  and  a  half  years  among  them. 
His  labors  were  so  richly  rewarded  that  when 
he    was    compelled    to    leave    them    because   of 


IN  Christ's  name.  117 

impaired  health  and  return  to  this  country,  they 
followed  him  for  thirty  miles.  'O,  missionary,' 
they  said,  'come  back  to  us  again!  There  are 
tribes  beyond  that  never  heard  the  Gospel.'  He 
could  not  resist  their  entreaties.  After  visiting 
America,  he  went  back  again,  to  continue  his 
labors  till  he  sank  into  the  grave  among  them. 
No  devil  has  so  powerful  a  hold  on  a  human 
soul  but  that  the  power  of  Christ's  Name,  in 
answer  to  prayer,  can  cast  him  out!  How  won- 
derful the  privilege  of  using  the  power  of  Christ's 
Name  in  lifting  the  race  God-ward  1'* 

WHO    HAS   THE    RIGHT? 

Who  has  the  right  to  plead  the  promises  in 
Christ's  Name?  Only  those  who  obey  Him.  Multi- 
tudes ask  in  the  Name  of  Christ,  who  have  no  such 
warrant,  because  they  are  living  in  sin  —  the 
commission  of  actual  sin,  or  the  omission  of  duty. 
Asking  all  in  the  Name  of  Jesus  implies  doing  all 
He  commands,  in  His  Name.  The  full  power  to 
use  the  Name  of  Jesus,  depends  upon  constant 
abiding  in  Him.  It  is  a  sin  to  ask  of  the  Father, 
in  Christ's  Name,  if  we  fail  to  meet  the  conditions 
specified  by  Christ,  on  which  He  has  authorized 
us  to  use  His  Name  in  prayer.  It  would  be  a 
violation  of  the  law  of  the  State,  to  go  to  the  bank 
and  ask  for  money  in  the  name  of  another  person, 
unless  that  person  had  authorized  you  to  do  so  on 
certain  conditions,  while  you  failed  to  meet  those 
conditions.  Before  you  ask,  first  inquire:  What 
are  the  conditions?  and, second.  Have  I  met  them? 
"  Nothing  can  use  this  unutterable  Name,  but  meek, 
lowly,  humble,  holy  faith." 


Il8  PREVAILING   PRAYER 

ONLY   THE   FULLY  CONSECRATED. 

It  is  for  Christians  only,  whose  wills  are  com- 
pletely in  accord  with  God's  will,  to  whom  is 
committed  the  full  power  of  that  Name.  When 
life — yes,  lije! — for  all  is  not  on  the  altar,  unless 
life  is  there:  I  say  when  life,  and  all  else,  are  on 
the  altar,  the  offering  is  complete;  not  till  then. 
Are  we  ready  to  die  for  Christ's  sake,  if  need  be? 
Are  we?  If  we  are,  then  why  are  we  not  ready 
to  do  anything  else  for  Christ's  sake?  Why  do  we 
hesitate  when  this,  that  or  the  other  duty  presents 
itself?  When  we  give  ourselves  as  fully  to  Christ 
as  He  gave  Himself  to,  and  for  uSy  then  we  become 
not  only  joint  heirs  with  Him,  but  equal  heirs! 
In  the  future,  when  any  duty  presents  itself,  will 
we  fail  to  meet  our  obligation,  though  the  discharge 
of  that  duty  takes  us  into  the  very  jaws  of  death? 
O,  it  was  this  counting  not  even  life  dear  unto 
them,  that  gave  Paul,  and  Luther,  and  Wesley 
such  power  in  prayer!  Under  their  knees  conti- 
nents trembled!  When  ministers  of  the  gospel 
are  so  given  to  Christ  that  they  would  rather  die 
than  compromise  with  sin;  that  they  would  rather 
die  than  "soften  God's  truth,  or  smooth  their 
tongues,  to  soothe  the  unholy  throng,"  the  key  to 
the  treasure  house  of  ''the  unsearchable  riches  of 
Christ"  will  be  put  into  their  hand.  A  Christian 
lady  asked  me:  ''Why  is  it  that  so  few  ministers 
have  this  power  in  prayer?  They  seem  so  weak 
in  prayer,  and  the  sermons  of  so  many  are  so  dry 
and  spiritless!  I  go  to  church  to  get  fed,  and 
come  's.wd.y  hungry !  We  get  the  theory  2SiA  form, 
divested  of  the  life  and  power  of  the  gospel." 
When   Christians,  in  the  pews,  are  so  given  to 


IN  Christ's  name.  119 

Christ  that  they  would  rather  die  than  deny  Christ, 
or  grieve  the  Holy  Spirit,  the  key  to  the  treasure 
house  of  the  universe  will  be  put  in  their  hand! 

TESTIMONY    OF   THE   WORD. 

Paul  says:  ''Wherefore,  God  hath  highly 
exalted  Him  and  given  Him  a  Name  which  is 
above  every  name;  that  at  the  Name  of  Jesus 
every  knee  should  bow;  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth. 
Seeing  then  that  we  have  a  great  High  Priest, 
that  is  passed  into  the  heavens,  Jesus,  the  Son 
of  God,  let  us  hold  fast  our  profession.  For  we 
have  not  an  High  Priest  which  cannot  be  touched 
with  the  feeling  of  our  infirmities,  but  was  in  all 
points  tempted  like  as  we  are,  yet  without  sin. 
Let  us  therefore  (these  things  being  true)  come 
boldly  unto  the  throne  of  grace  that  we  may 
obtain  mercy  and  find  grace  to  help  in  time  of 
need."  *'In  time  of  need!"  O,  what  a  time  of 
need  is  upon  us  this  moment,  as  a  nation,  as  a 
Church,  as  individual  Christians!  Will  we  come 
boldly,  in  Christ's  Name,  and  ask,  and  receive, 
all  the  grace  we  need? 

"Jesus!  —  The  Name  that  charms  our  fears, 
That  bids  our  sorrows  cease; 
*Tis  music  in  the  sinner's  ears, 
'Tis  Hfe  and  health  and  peace. 

"All  hail  the  power  of  Jesus'  Name! 
Let  angels  prostrate  fall; 
Bring  forth  the  royal  diadem, 
And  crown  Him  Lord  of  all. 

*'  O,  that  with  yonder  sacred  throng 
We  at  His  feet  may  fall; 
We'll  join  the  everlasting  song, 
And  crown  Him  Lord  of  all! " 


LECTURE  VII. 

PREVAILING   PRAYER    THE  PRAYER   OF  FAITH;    OR, 
THE  ALL   INCLUSIVE    CONDITION. 

RELATIONS    OF    PRAYER   AND    FAITH. 

Prayer  and  faith  are  so  intimately  associated 
that  in  the  minds  of  many  Christians  they  are 
confounded,  or,  at  least,  used  interchangeably. 
There  may  be  the  most  fervent  prayer  unaccom- 
panied by  a  particle  of  saving  faith.  The  prayer 
of  the  rich  man  in  Hades  is  an  example;  or  the 
prayer  of  Paul  for  the  removal  of  the  thorn  in  the 
flesh.  There  may  also  be  perfect  faith  unaccom- 
panied by  an  uttered  word  of  prayer.  Prevailing 
prayer  always  implies  faith.  Prayer  is  askm^; 
faith  is  taking.  Prayer  is  the  use  of  faith  —  is 
putting  faith  to  account,  to  doing  its  work.  An 
instance  is  seen  in  the  beautiful  and  most  touching 
narrative,  given  in  Luke  (7:37-48),  of  the  deeply 
penitent  sinner  who,  in  silence,  poured  out,  in  her 
tears,  her  heart's  most  earnest  and  trusting  prayer. 
Prayer  is  putting  faith  in  action  by  the  will — other 
conditions  of  faith  having  been  met — just  as  I  put 
the  muscular  power  in  my  arm  in  motion,  by  my 
will.  The  prayer  of  faith  is  putting  God  to  the 
fulfillment  of  His  Word. 

WHAT   IS    FAITH? 

The  question.  What  is  faith?  is  a  very  compre- 
hensive one,  and  is  a  question  for  the  philosopher, 
as  well  as  for  the  theologian.  No  subject  in 
practical  theology  is  so  simple  as  faith;  yet  none 

[120] 


THE    PRAYER   OF   FAITH.  121 

SO  deep,  so  high,  so  broad.  It  is  so  closely  allied 
to  other  acts  of  the  mind  and  heart,  co-existent 
with  it,  and  upon  which  faith  is  conditioned,  that 
it  is,  in  its  depths,  and  ramifications,  a  deep  mystery 
to  most  Christians.  Paul  writes  of  the  ''mystery 
of  faith."  Faith  is  a  subject  of  special  difficulty, 
(i.)  Because,  of  the  nature  of  the  subject  itself. 
(2.)  Because,  it  has  been  given  so  many  different 
meanings.  (3.)  Because,  of  the  arbitrary  definitions 
given  of  it.  (4.)  Because,  of  the  greatly  varied 
aspects,  under  which  it  is  presented  in  the  Word 
of  God. 

**LORD,  TEACH   US   TO   PRAY." 

We  are  ignorant  of  how  to  believe,  except  as 
taught  by  the  Lord  Jesus  Christ  in  His  Word, 
and  by  the  Holy  Spirit,  His  representative.  During 
Christ's  earthly  ministry,  a^  He  tarried  all  night, 
alone,  in  the  mountain,  in  prayer,  in  the  garden, 
and  on  the  cross.  He  grasped  and  understood  this 
many-sided  subject,  as  no  man  before,  or  since  has 
done;  and  our  prayer  should  be:  ''Lord,  teach 
us  to  pray"  the  prayer  of  faith.  Though  faith  is 
a  subject  that  is  very  great,  and  difficult  to  under- 
stand, in  all  its  phases,  relations  and  operations, 
yet  the  act  itself  is  so  simple  that  a  child,  or  the 
unlettered,  can  as  easily  perform  it,  as  the  adult, 
or  most  learned. 

CLEAR   VIEWS   OF    FAITH   IMPORTANT. 

It  is  vitally  important  that  we  entertain  clear 
ideas  of  the  subject  of  faith,  because  we  follow  where 
it  leads.  It  fashions  our  characters,  and  shapes 
our  destinies.  "  As  a  man  thinketh  (believeth)  in 
his  heart  so  is  he. 


122  PREVAILING    PRAYER 

UNIVERSALITY    OF    FAITH. 

The  Scriptures  assign  great  prominence  to 
faith.  All  the  promised  blessings  of  God,  and 
all  the  conscious  operations  of  the  spiritual  life, 
depend  upon  It.  Faith  Is  the  basis  of  the  family, 
of  society,  of  commerce,  and  of  government, 
''The  farmer  turns  the  soil  and  casts  the  seed, 
believing  that  seed  time  and  harvest  shall  not 
cease.  The  merchant,  In  faith,  deposits  his 
money  with  the  banker,  and  feels  safer  than  If  it 
v^ere  In  his  own  hand.  The  goldsmith  casts  the 
precious  metal  Into  the  devouring  fire,  believing 
he  shall  receive  it  back  again,  purer  than  when 
it  left  his  hand.  Turn  where  you  will,  to  Chris- 
tian or  infidel,  and  you  will  see  faith  in  man  and 
natural  law  in  operation.  Look  at  the  faith  of 
the  master  mariner.  I  have  often  wondered  at 
it.  He  looses  his  cable  and  steams  away  from 
land.  For  days,  weeks,  or  even  months,  he  never 
sees  sail  or  shore,  yet,  on  he  goes,  day  and 
night,  without  fear,  till  one  morning  he  finds 
himself  opposite  the  desired  haven,  to  which  he 
has  been  steering.  How  has  he  found  his  way 
over  the  trackless  deep?  He  has  trusted  his 
compass,  his  nautical  almanac,  his  glass,  and  the 
heavenly  bodies,  and  obeying  their  guidance. 
Without  sighting  land,  he  has  steered  so  accur- 
ately that  he  has  not  to  change  a  point  to  enter 
into  port.  It  Is  a  wonderful  thing — that  sailing 
or  steaming  without  sight.  Spiritually  it  is  a 
blessed  thing  to  leave  the  shores  of  sight  and 
feeling,  and  to  say  good-bye  to  feelings,  cheer- 
ing providences,  signs,  tokens,  etc.  It  is  glorious 
to  be  far  out  on  the  ocean  of  Divine  love,  believ- 


THE    PRAYER    OF    FAITH.  1 23 

ing  in  God  and  steering  for  heaven,  straight 
away  by  the  Word  of  God.  *  Blessed  are  they 
that  have  not  seen  and  yet  have  believed.*  To 
them  shall  be  administered  a  safe  voyage  on  the 
way  and  an  abundant  entrance  at  the  last  into 
the  haven  of  eternal  rest." — Spurgeon. 

FAITH    IS   A   NECESSITY, 

Growing  out  of  the  constitution  of  things. 
Nay,  it  is  itself  a  part  of  the  universe.  It  is 
necessary  in  human  things  and  in  Divine.  It 
is  commanded  by  God.  It  is  the  ordained  con- 
dition of  salvation  from  sin,  and  of  all  blessings, 
material  and  spiritual,  except  those  within  man's 
unaided  grasp.  It  is  the  essential  condition  of 
fellowship  with  God;  ''for  he  that  cometh  to  God 
(in  communion)    must  believe  that  He  is,  etc." 

BASIS    OF    FAITH. 

By  perception,  we  become  acquainted  with  the 
material  world,  with  our  own  souls,  and  their 
various  faculties.  By  reason,  we  deduce  one  truth 
from  another.  Yet  the  greater  part  of  our  knowl- 
edge we  derive  from  testimony.  We  know  of 
persons,  cities  and  events  by  testimony,  and  from 
no  other  source;  yet  we  believe  in  their  existence 
as  readily  and  fully  as  though  we  had  seen  them. 
Though  there  is  a  difference  between  the  evidence 
of  demonstration  and  the  evidence  of  testimony, 
yet  the  effect  is  the  same  in  both  cases.  For 
though  we  have  never  seen  it,  we  have  no  more 
doubt  of  the  existence  of  such  a  country  as 
Greenland  than  that  we  exist.  Yet  our  belief  rests 
on  testimony,  while  our  knowledge  of  our  own 
existence  rests  upon  conscious  perception.  Testi- 
mony is  the  basis  of  faith,  not  only  in  matters  of 


124  PREVAILING   PRAYER 

commerce,  science  and  the  ordinary  transactions 
of  life,  but  in  spiritual  matters,  and  eternal  con- 
cerns. "If  we  receive  the  testimony  of  men,  the 
testimony  of  God  is  greater r  (i.  John  5:9.)  As 
to  the  testimony  of  God,  there  is  no  possibility  of 
mistake  or  deception.  Being  all  wise.  He  cannot 
be  mistaken,  and  being  holy,  He  will  not  deceive. 
Testimony,  then,  is  the  basis  of  all  faith. 

The  basis  of  Christian,  or  saving  faith,  is  the 
testimony  of  God.  Impressions,  unless  they  are 
in  keeping  with  the  Word,  and  we  know  they  are 
from  God,  have  nothing  to  do  with  faith  in  any 
way  or  measure.  Nor  have  probabilities.  Many 
Christians  are  ready  to  believe  so  far  as  things 
look  probable.  The  province  of  faith  begins  where 
probabilities,  that  rest  only  on  human  reason,  or 
the  senses,  cease,  and  where  sight  and  sense 
fail.  Fundamentally,  then,  the  only  basis  of  a 
correct  Christian  faith  is  the  Word  of  God. 

CLASSIFICATION    OF    FAITHS. 

All  that  may  be  said  of  faith,  in  itself,  may 
come  under  two  heads:  (i.)  Universal  or  nat- 
ural faith  —  a  faith  common  to  all  men  (2.) 
Saving  faith,  peculiar,  at  least  in  part,  to  the 
Christian.  The  second,  or  Christian  faith,  always 
includes  the  first  or  universal  faith.  Before  defin- 
ing these  two  faiths,  I  will  call  your  attention  to 
one  or  two  classifications  of  faith,  by  authors  and 
speakers,  by  which  this  subject  of  faith,  it  seems 
to  me,  is  mystified.  Mr.  Wesley  specifies  the 
faith  of  the  materialist,  the  deist,  the  heathen, 
the  Jew,  the  Roman  Catholic,  and  the  Protes- 
tant. Others  specify  human  faith,  Divine  faith, 
historic   faith,    head   faith,  heart   faith,  etc»    One 


TH£    PRAYER   6F  l?Aittt.  1^§ 

finds  the  distinguishing  characteristic  of  faith  in 
its  subjective  nature.  Another  finds  it  in  the 
nature  of  its  object,  and  still  another  in  the  evi- 
dence or  basis  on  which  it  rests.  I  cannot 
understand  why  the  faith  of  the  materialist 
should  differ  from  the  faith  of  the  deist,  heathen, 
or  Jew  simply  because  the  objects  of  their  faith 
differ.  One  man  believes  the  earth  round, 
another  believes  it  flat.  Is  their  faith  different 
in  nattcre,  therefore? 

If  faiths  must  be  classified  according  to  their 
objects,  then  there  can  be  no  such  classification, 
for  then  there  would  be  as  many  kinds  of  faith 
as  there  are  human  beings,  inasmuch  as  no  two 
persons  believe  exactly  the    same    in   everything. 

I  think,  upon  careful  investigation,  all  that  may 
be  properly  said  of  faith,  in  itself,  may  come  under 
the  two  heads  specified. 

Wherein,  then,  do  universal  and  saving  faith 
differ?  Universal  faith  Is  purely  human.  It  is  a 
persuasion  of  the  mind,  resting  on  testimony,  of 
things  not  seen,  visible  or  invisible,  which  things, 
for  the  present,  are  objects  neither  of  the  senses, 
intuition,  nor  of  demonstrative  proof. 

Saving  faith  is  an  act  not  only  of  the  mind, 
but  of  the  heart — an  act  of  the  whole  man, 
involving  complete  surrender  to  God  and  the 
helpfulness  of  the  Holy  Spirit,  It  is  an  act  of 
venturing  trust  in  the  accepted  Word  of  God, 
for  things  not  seen,  visible  or  invisible,  which 
things  tor  the  present,  are  objects  neither  of  the 
senses,  intuitions,  nor  of  demonstrative  proof. 

The  Christian's  natural  faith  and    that  of   the 


126  PREVAILING    PRAYER 

wickedest  man  in  the  community  are  exactly  the 
same. 

In  the  further  discussion  of  this  subject  of 
faith,  I  shall  dwell  on  saving  faith  only. 

DEFINITIONS    OF   SAVING   FAITH. 

In  defining  the  nature  of  the  act  of  faith,  I 
shall  not  confine  myself  to  one  definition.  Its 
phases,  and  the  standpoints  from  which  it  is  seen 
from  time  to  time,  by  the  multitude  of  believers, 
are  legion. 

A  correct  faith  is  not  an  opinion;  but  an  outgo- 
ing of  the  soul — of  the  whole  man,  in  surrender 
and  reliance,  God-ward.  It  is  not  simply  wishing, 
but  an  energetic  act  with  will  power  in  it.  It  is 
not  blind  credulity,  but  the  highest  reason  resting 
on  substantiated  truths.  It  is  not  fancy.  Only 
recognized,  basal  facts  make  a  rest  for  the  sole 
of  its  foot.  It  is  not  knowledge.  Knowledge  is 
the  perception  of  facts.  Faith  is  an  apprehen- 
sion of  present  or  future  invisible  realities,  remote 
from  perception,  through  the  senses,  intuition  or 
demonstration. 

SCRIPTURAL   MEANING   OF    FAITH. 

In  the  New  Testament  the  word  faith  denotes 
two  things,  viz.:  (i.)  The  truths  of  the  Gospel 
of  Christ,  as  in  Acts  (6:7),  Rom.  (1:5),  Gal. 
(1:23),  I.Tim.  (3:9).  ''The  faith  which  was  once 
delivered  to  the  saints."  (2.)  An  act  by  which 
we  lay  hold  of  the  truths  of  the  Gospel  for  sal- 
vation.    . 

I  will  give  you  the  substance  of  what  the 
Rev.  Mr.  Jones  has  said  on  this  subject  in  his 
book  on  "  Christian  Perfection."  The  two  Greek 
words   rendered,  Jaith   and   believe,  occur   in    the 


THE    PRAYER    OF   FAITH.  12^ 

New  Testament  over  500  times.  Pistuo  is  the 
verbal  root  and  expresses  action.  It  occurs  256 
times  in  the  New  Testament,  and  is  translated 
believe.  It  signifies  an  act  of  the  creature  and  is 
never  predicated  of  God.  The  other  form  of  the 
Greek  text  is  Pistis,  translated  faith.  It  occurs 
247  times  in  the  New  Testament,  where  its  only 
legitimate  meaning  is  an  act  of  trust,  performed 
by  the  creature. 

The  primary  idea  of  these  two  words  formu- 
lates itself  in  the  mind  as  that  act  of  the  crea- 
ture, by  which  the  will  subordinates  the  affections 
and  life  to  his  Creator.  It  implies  the  surrender 
of  the  whole  man  in  the  fullest  sense,  to  his 
Redeemer  for  His  use  and  glory.  Faith  is  a 
compound  of  two  ideas — acceptance  and  trust, 
and  is  a  personal  act  or  habit  of  the  creature. 
There  are  two  aspects  of  this  act.  (i.)  The 
exercise  of  man's  natural  gifts  on  natural  evi- 
dence. (2.)  The  exercise  of  his  natural  gifts 
under  the  influence  and  direction  of  the  Holy 
Ghost  with  regard  to  spiritual  or  Divine  things. 
Christian  faith  always  embraces  the  personality 
and  work  of  the  Lord  Jesus  Christ. 

The  faith  that  receives  the  salvation  of  the 
individual  has  two  elements:  (i.)  The  spiritual 
apprehension  of  the  invisible  and  eternal.  (2.) 
Trust  in  Christ,  in  all  His  offices,  as  a  personal 
Saviour.  The  last  is  the  sole  (crowning?)  con- 
dition of  salvation,  successful  prayer,  and  of  spir- 
itual power  and  progress.  Some  have  said  the 
nature  of  faith  is  three-fold.  It  includes  a  con- 
viction of  the  understanding,  assent  of  the  will, 
and  trust  of  the  heart. 


I2B  PREVAILING    PRAYER 

I  define  saving  faith  thus:  The  penitent  sin- 
ner, having  assented  to  the  truthfulness  of  the 
testimony  of  God  in  the  Gospel,  believes  in  his 
heart,  and  v^^ith  all  his  heart  —  affectionately — 
confidingly,  that  God,  the  Father,  for  Christ's 
sake,  fulfilling  His  promise,  does  now  freely  and 
fully  forgive  all  the  sins  he  has  ever  committed. 

Paul  says  in  Hebrews,  (ii:i):  ''Faith  is  the 
substance  of  things  hoped  for ;  the  evidence  of 
things  not  seen,"  because,  there  is  in  it  an  element 
of  assurance,  that  the  things  hoped  for  exist,  and 
that  v^e  shall  have  them.  It  is  to  our  inner 
consciousness,  the  same  as  a  check  on  a  bank, 
is  to  the  senses.  The  check  is  the  substance  of 
the  cash  hoped  for,  and  the  evidence  of  the  cash, 
yet,  unseen.  Faith  gives  the  things  hoped  for 
subsistence  in  the  minds  and  hearts  of  believers, 
just  as  though  they  had  the  most  tangible  proof 
of  their  existence  and  possession. 

Miss  Havergal  says:  ''Every  year,  I  might 
say  almost  every  day,  I  believe  I  seem  to  see 
more  clearly  how  all  the  rest,  and  gladness,  and 
power  of  the  Christian  life  hinges  on  one  thing, 
and  that  is,  taking  God  at  His  Word — believing 
that  He  really  means  exactly  what  He  says,  and 
accepting  the  very  words,  -in  which  He  reveals 
His  goodness  and  grace,  without  substituting 
others,  or  altering  the  precise  moods  or  tenses, 
which  He  has  seen  fit  to  use." 

Mr.  Muller,  than  whom,  perhaps,  no  human 
being  has  more  fully  trusted  God,  says :  "  In 
the  simplest  manner  in  which  I  am  able  to 
express  it,  faith  is  the  assurance  that  what  God 
has  said  in  His  Word  is  true;  and  that  God  will 


THE    PRAYER   OF   EAITH.  129 

act  according  to  what  He  has  said  In  His  Word. 
This  assurance,  this  reliance  on  God's  Word, 
this  confidence,  Is  faith."  In  regard  to  the  nature 
of  his  own  faith  (as  some  have  said  that  his 
faith  was  the  ''gift  of  faith"),  he  says:  ''My 
faith  Is  just  the  same  kind  of  faith  that  all  of 
God's  children  have  had.  My  faith  is  their  fait hy 
though  there  may  be  more  of  It,  because  my 
faith  has  been  a  little  more  developed,  by  exer- 
cise, than  theirs." 

The  core  element  in  the  act  of  faith  is  that  In  It, 
by  which  we  step  out  and  beyond  the  reach  of 
the  senses,  or  perception ;  beyond  apprehended 
facts;  beyond  facts  apprehensible  by  the  senses, 
Intuition,  or  demonstration,  to  equally  veritable 
facts,  cognizable  only  by  faith.  As  the  telescope 
enables  us  to  bring  within  our  vision  and  Investi- 
gation worlds  almost  Infinitely  beyond  the  reach 
of  unaided  sight,  so  faith  Is  an  Instrument  by 
which  we  bring  within  the  compass  of  cognition 
and  experience  the  most  wonderfully  blessed 
facts  in  the  realm  of  the  invisible  and  spiritual. 
Nay,  it  brings  us  Jace  to  face  with  the  Invisible 
and  Infinite  One,  and,  if  possible,  makes  God 
more  real  —  evident,  than  ourselves.  "Blessed  are 
the  pure  in  heart,  for  they  shall  see  God" — here 
and  now !  "  By  the  eye  we  bring  within  the 
mind  that  which  Is  far  away.  We  can  bring  the 
sun  and  far-off  stars  into  the  mind  by  a  glance 
of  the  eye.  So  by  trust  (faith)  we  bring  the 
Lord  Jesus  near  to  us,  and,  though  He  may  be 
far  away  In  heaven,  He  enters  into  our  hearts. 
Only  look  to  Jesus,  for  the  hymn  is  strictly  true: 


130  PREVAILING    PRAYER 

*  There  is  life  in  a  look  at  the  Crucified  One, 
There  is  life  at  this  moment  for  thee.' " 

To  unbelief  It  is  stepping  out  upon  nothing; 
but  to  an  intelligent  and  developed  faith,  it  is 
treading  on  the  foundations  of  the  universe  !  Rev. 
S.  A.  Keen  gives  this  illustration  of  the  act  of 
faith  :  "  A  professor  in  a  university  on  the  Paci- 
fic coast  had  been  for  ten  years  a  seeker  of  full 
salvation.  One  day  an  aged  minister  called  at 
his  home.  The  conversation  turned  on  Christian 
experience.  The  old  man  repeated  what  God 
had  done  for  him.  The  professor  said  :  '  Father, 
I  have  been  seeking  this  blessing  for  ten  years. 
I  believe  I  have  put  all  on  the  altar,  and  that  I 
live  v^ith  all  on  the  altar,  but  I  haven't  received 
the  power  of  sanctifying  grace  in  my  soul.'  Said 
the  old  man  :  '  Do  you  want  to  receive  it  now  V 
The  professor  replied:  'Yes.'  'Well,'  said  the 
minister,  '  let  us  kneel  down  here,  and  you  may 
receive  it  now.'  When  on  their  knees,  the  min- 
uter asked  :  '  Professor,  are  you  wholly  given  to 
God  ?'  The  professor  replied  :  T  believe  I  am.' 
'  You  have  put  all  on  the  altar  ? '  '  Yes.'  '  Well, 
Professor,  the  Lord  says,  the  altar  sanctifieth  the 
gift.  Is  it  true  or  not?'  He  dared  not  give  God 
the  lie  and  replied,  'It  is  true  I'  And  instantly 
he  felt  that  the  '  blood  washed  him  whiter  than 
snow.'  " 

Perhaps  I  can  make  this  subject,  as  to  the 
nature  of  faith  clear  to  your  minds  by  putting  it 
thus:  A  child  is  at  the  point  of  making  his  escape 
from  a  third  story  window  of  a  building  on  fire. 
The  building  is  full  of  dense  smoke  and  smothered 
flames.     It   is   pitchy   dark,   within    and    without. 


THE    PRAYER  OF  FAITH.  131 

Under  the  window,  on  a  ladder,  reaching  to  within 
ten  feet  of  the  window  sill,  stands  the  father  of 
the  child.    The  child  cannot  see  his  father.     He 
cannot   see   anything.      He    can    simply   feel   the 
window   jams  and   sill,  and  hear  the  voice  of  his 
father,  saying :    "  My  darling  child,  I'm  your  loving 
father.    The   building  is  on  fire,  and   unless  you 
escape  by  jumping  from  the  window,  you  will  be 
consumed   by  the   flames.    Jump    into    my   arms, 
and  I  will  save   you."     The   child   puts   his  hand 
out   into   the    darkness,  and    feels    for  something 
beyond  t\\Q  window  sill,  and  finds  nothing,  and  cries: 
"O  father!   there  is  nothing  to  step  out  on.     I'm 
afraid  to  let  go  the  window!"     Again  he  feels  for 
something  upon  which    he  can  step,  and  thereby 
save    himself.      The    father  reassures    his    child. 
''  My  darling,  I'm  underneath  you !     My  arms  are 
open  to  catch  you !     No  harm  can  come  to  you  if 
you   will   but   step    from  the  window.     You  know 
your  father  never  deceived  you.     You  know  I  am 
strong   to   catch    and   save   you.     If   you  will  but 
believe   my    word  and  jump,  you   will    be    saved." 
The  child  reasons   (for  faith  is  not  blind  credulity 
or  fancy) :     ''  I  know  my  father  is  strong  enough 
to  save  me.     I  know  he  cannot  lie,  and  I'll  take 
him  at  his  word,  and  now  with  my  life  I  leap  into 
his  arms!"     He  acts  his  faith  and  is  saved! 

He  had  nothing— absolutely  nothing  upon  which 
to  rest  but  the  word  of  his  father !  He  felt  beyond 
the  window  sill  (what  seeking  soul  does  not  ?) 
and  found  nothing.  He  peered  into  the  darkness 
and  could  see  nothing— absolutely  nothing— not  even 
his  father.  He  listened,  but  could  hear  nothing 
but  the  voice  of  his  father.     Nothing  on  which  to 


132  PREVAILING  PRAYER. 

rest  his  faith  but  the  word — the  promise  of  his 
father ;  yet  with  his  life  he  leaps,  and  is  saved  ! 
Any  fancy  or  fanaticism  ?  Any  unwarranted 
credulity  here  ?  Is  not  this  act  of  faith  the  most 
ratiofial  conceivable  ?  He  reasoned  from  the 
known  to  the  unknown  ;  and  to  the  tinknowabky 
except  by  faith.  Christian  faith  is  the  highest — 
the  crowning  act  of  reason,  for  it  does  just  what 
this  child  does.  The  child  reasons  from  known 
facts  to  possible  realities,  cognizable  only  on  the 
condition  of  his  acted  faith.  "It  is  a  fact  that 
my  father  never  deceived  me.  I'll  trust  him 
again,"  and  faith  is  transmuted  into  knowledge — 
a  knowledge  attainable  in  no  other  way.  The 
arms  of  his  father  are  invisible  realities,  of  which 
the  only  assurance  the  child  has  is  the  testimony — 
the  word  of  his  father ;  and  the  only  way  for  the 
child  to  know  that  they  are  realities  is  by  faith,  to 
jump  into  them,  outstretched,  and  ready  to  save 
him.  ''  Blessed  are  they  that  have  not  seen  (known) 
and  yet  have  believedr 

Job  most  beautifully,  and  graphically  pictures 
the  nature  and  office  of  faith  in  these  words  : 
*' Behold  I  go  forward  but  (to  the  senses- — per- 
ception) He  is  not  there,  and  backward,  but  I 
cannot  perceive  Him  ;  on  the  left  where  He  doth 
work  but  I  cannot  behold  Him  (with  my  natural 
eyes)  He  hideth  Himself  on  the  right  hand  that 
I  cannot  see  Him  ;  but  He  knoweth  the  way 
that  I  take.  When  He  hath  tried  me,  I  shall 
come  forth  as  gold.  My  foot  hath  held  His  steps. 
His  way  have  I  kept,  and  not  declined  ;  neither 
have    I   gone   back   from   the    commandment  of 


THE    PRAYER    OF    FAITH.  133 

His  lips.    /  have  esteemed  the  words  of  His  mouth 
more  than  my  necessary  food!' 

FAITH   THE   SIMPLEST   YET  MOST    COMPLEX   ACT. 

There  are  as  many  ways  in  which  faith  works 
as  there  are  possible  variations  of  human 
emotions.  It  involves  knowledge,  reason,  assent, 
hope,  expectation,  affection  and  trust. 

THE   SIMPLEST,    YET,    SUBJECTIVELY,    THE   MOST   INCLU- 
SIVE  ACT. 

It  is  the  basis  and  backbone  of,  and  involves 
and  permeates,  all  Christian  activities.  Christ 
said  (John  6:29):  "This  is  the  zuoi'k  of  God  that 
ye  believe  on  Him,  whom  He  hath  sent."  "  Faith 
in  Christ  is  the  saving  work.  Faith  is  work. 
Faith  and  work  are  one.  Faith  is  the  work  in 
which  all  works  are  embodied." — Wheedon.  All 
works  of  righteousness  are  works  of  faith,  and 
grow  out  of  it,  as  the  streams  flow  from  their 
fountain-head.  It  is  a  movement  of  all  the 
fundamental  powers  of  the  soul  —  of  the  very 
roots  of  our  being,  and  is  propagated  to  all  of  its 
branches  —  every  faculty,  appetite  and  passion. 
It  brings  us,  not  only  into  harmony  with  God, 
but  with  everything  with  which  He  is  in 
harmony. 

THE   SIMPLEST,  YET,  OBJECTIVELY,    THE  ALL  INCLUSIVE 

ACT. 

Faith  is  the  only  all  inclusive  act  of  man.  Its 
arms  embrace  all  the  good  of  earth  and  heaven, 
of  time  and  eternity,  and  makes  us  ''  heirs  of  God 
and  joint  heirs  (equal)  with  Jesus  Christ,  to  that 
inheritance  that  is  incorruptible,  undefiled,  and 
that  fadeth  not  away."     "All  things  are  yours"— 


134  PREVAILING   PRAYER. 

who  believe.     It   embraces    God    Himself,    who    is 
all  and  in  all,  in  whom,  and  by  whom,  all  good  is. 

SIMPLEST,    YET   MOST  POTENT  ACT. 

Men  of  faith  have  made  discoveries,  created 
nations,  and  lifted  them  into  a  higher  civilization, 
a  purer  morality,  and  an  experience  of  the  saving 
grace  of  God. 

WHY   IS   FAITH   MADE   THE    CONDITION    OF    SALVATION  ? 

We  may  not  know  all  the  reasons  why  faith 
is  made  the  condition  of  salvation,  for  there  are 
many  things  in  the  economy  of  grace  that  are 
too  high  for  us  to  attain  to,  yet  with  becoming 
reverence  and  modesty,  it  is  our  privilege  to 
name  those  reasons  that  come  within  our  reach, 
(i.)  After  the  glad  truths  of  the  gospel  had  been 
given  to  man,  it  was  necessary  that  those  truths 
should  be  brought  into  contact  with  the  lost  souls 
of  men,  that  they  might  produce  conviction  of 
sin,  and  lead  sinners  to  ''bring  forth  fruits  meet 
for  repentance;"  and  to  ''bear  fruit  unto  holiness, 
that  the  end  may  be  everlasting  life."  So  far  as 
we  know,  faith  is  the  only  act,  by  which  the 
invisible  may  be  brought  to  sight,  and  the  spiritual 
be  made,  experimentally,  real.  The  only  modes 
by  which  truth  may  be  known,  are  by  perception 
and  faith.  That  faith  is  by  far  the  best  medium 
of  experiencing,  and  knowing  the  unseen  and 
eternal  things  of  God,  is  evident  from  the  following 
facts,  which  are  the  subjects  of  personal  obser- 
vation. Said  the  Rev.  James  B.  Walker  :  "  Every 
time  we  come  in  contact  with  facts  by  perception, 
the  effect  upon  the  soul  grows  less ;  while  on  the 
contrary,  those  facts  that  are  received  by  faith, 
produce,  every  time  they  are  realized,   a  greater 


THE    PRAYER    OF    FAITH.  135 

effect  upon  the  soul.  The  more  frequently  we 
see,  the  less  we  feel,  the  power  of  an  object  ; 
while  the  more  frequently  we  dwell  upon  an 
object,"  by  faith,  the  more  we  feel  its  power." 
Faith  is  the  only  medium  of  bringing  to  our 
knowledge  spiritual  things.  As  the  dispensation 
of  God's  grace  is  spiritual,  and  its  verities  invis- 
ible, faith  is  the  only  instrument  by  which  they 
can  be  conveyed ,  to  the  soul,  and  become  matters 
of  experience  and  knowledge.  (2.)  Jesus  Christ 
is  God,  manifest  in  the  flesh.  This  coming  out 
of  Himself,  by  God,  in  Christ,  is  putting  Himself 
within  the  range  of  man's  vision,  by  the  eye  of 
faith,  God's  purpose  in  thus  making  the  power 
of  His  holiness  manifest  — discernible,  is  that  he 
might  change  man  into  the  same  image  (of  holi- 
ness), ''even  as  by  the  Spirit  of  the  Lord." 
This  transformation  is  through  the  medium  of 
faith.  Through  the  medium  of  a  lens,  the 
photographer  throws  and  fixes  the  features  of  a 
material  object,  on  the  prepared  sensitive  plate. 
So,  as  God  reveals  Himself  in  Christ  and  is 
brought  face  to  face  with  the  believer's  soul, 
through  the  eye  of  faith,  the  soul  having  been 
made  sensitive  by  the  operations  of  the  Holy 
Spirit,  is  *'  changed  into  the  same  image,  from 
glory  to  glory."  (3.)  "  Faith  has  been  selected 
as  the  channel  of  grace,  because  there  is  a 
natural  adaptation  in  faith  to  be  used  as  the 
receiver.  (4.)  Faith  again  is  doubtless  selected 
because  it  gives  all  the  glory  to  God.  It  is  by 
faith  that  it  might  be  by  grace  and  it  is  by  grace 
that  there  might  be  no  boasting,  for  God  cannot 
endure  pride.     He   will   not  give   salvation   in    a 


136  PREVAILING  PRAYER 

way  that  will  suggest  or  foster  pride.  Paul  says : 
*  Not  of  works  lest  any  man  should  boast.'  (5.) 
God  has  selected  faith  as  the  channel  of  sal- 
vation because  it  is  a  sure  method,  linking  man 
with  God,  When  man  confides  in  God  there 
is  a  point  of  union  between  them  ;  and  that  union 
guarantees  blessing.  *  *  O,  the  blessedness  of 
faith,  because  it  unites  us  to  God  !  (6.)  Again, 
faith  is  chosen  because  it  touches  the  springs  of 
action,  even  common  things  of  a  certain  sort, 
and  lies  at  the  root  of  all.  (7.)  God  gives  sal- 
vation to  faith,  because,  by  creating  faith  in  us. 
(God  does  not  create  faith  in  us  except  when 
he  bestows  'the  ^ift  of  faith').  He  thus  touches 
the  mainspring  of  our  emotions  and  actions.  (8.) 
Again,  a  reason  why  faith  is  made  a  condition 
of  salvation  is,  it  has  the  power  of  working  by 
love.  It  influences  the  affections  towards  God, 
and  draws  the  heart  after  the  best  things." — 
Spurgeon, 

UNBELIEF    THE    GREAT   SIN. 

Unbelief  is  one  of  the  greatest,  if  not  the 
greatest,  of  sins.  "He  that  believeth  not  God, 
hath  made  Him  a  liar,  because  he  believeth  not 
the  record  God  gave  of  His  Son."  A  very 
important  condition  of  faith,  perhaps  the  most 
important,  is  that  we  conjess  our  sin  of  unbelief 
to  God  frankly  and  fully.  In  doing  this,  we  can- 
not do  better  than  to  adopt  the  language  of  the 
father  whose  son  was  possessed  of  a  devil : 
"Lord,  I  believe;  help  Thou  mine  ^/^belief !"  In 
this  remarkable  sentence  appear  at  least  two 
very  important  truths:  He  saw,  felt,  and  con- 
fessed  the    existence    of    unbelief   in    his    heart. 


THE    PRAYER    OF    FAITH.  137 

This  was  the  best  evidence  possible  of  a  measure 
of  faith.  For  he  who  sees,  feels,  and  renounces 
his  unbelief,  in  the  very  nature  of  things,  becomes 
a  believer.  For  he  who  renounces  his  unbelief 
in  one  of  two  opposites,  necessarily  believes  in 
the  other.  Another  important  truth  that  appears 
in  this  noted  sentence  is,  the  appeal  to  Christ 
for  help  against  his  felt  and  confessed  unbelief ; 
the  best  means  possible  for  strengthening  his 
faith  ;  for  such  a  prayer  is  the  voice  of  faith — 
faith  in  its  ''Author  and  Finisher,"  at  whose 
throne  unbelief  directly  aims  its  blow. 

If  unbelief  still  struggles  in  the  heart,  as  for 
its  life,  we  must  disown  it  and  fight  it  to  its 
death  by  declaring  our  faith  in  God's  veracity. 
The  most  rational  and  effective  method  by  which 
to  do  this,  is  asking  for  Divine  help  against  our 
unbelief.  The  shortest  cut  to  the  defeat  and 
annihilation  of  unbelief  is  to  confess  it  to  God. 
God  and  unbelief  are  deadly  antagonistic.  Con- 
fession of  our  unbelief  is  laying  violent  hands 
upon  it,  and  dragging  its  deadly  and  slimy  form 
within  range  of  God's  thunderbolts.  The  human 
heart  is  the  citadel  of  unbelief  where  it  defies 
even  the  Almighty.  But  it  remains  in  the  heart, 
only  by  the  suffrance  of  the  unbeliever.  Confes- 
sion of  it  is  bringing  it  out  of  the  heart  and 
turning  it  over  to  God,  under  whose  burning 
hatred  of  sin  it  writhes  and  withers,  and  dies. 
''Lord  we  believe,  help  Thou  our  unbelief!" 

HOW    MUCH    FAITH    IN   THE    CHURCH  ? 

''  Nevertheless,  when  the  Son  of  Man  cometh 
shall  He  find  faith  on  the  earth  ?"  Among  Chris- 
tian  nations   there   is   a   large  degree  of  beliej- — 

10 


138  PREVAILING  PRAYER 

theoretical  faith,  that  the  Bible  is  the  Word  of 
God.  This  is  especially  true  of  church  members. 
But,  comparatively,  how  little  real,  living,  actual 
faith,  on  an  average,  among  church  members 
to-day,  when  measured  by  the  available  grace  of 
God,  and  the  possibilities  of  faith.  What  pro- 
portion of  all  possible  faith  is  exercised  ?  What 
proportion  of  church  members  attend  the  social 
means  of  grace  ?  What  proportion  of  those 
who  do  attend  have  a  mighty  faith  that  brings 
the  blessing,  in  its  fulness,  from  above  ?  Again,  I 
ask,  what  proportion  ?  One  tenth  ?  One  twentieth  ? 
One  fiftieth  ?  One  hundredth  ?  This  is  7iot  an 
idle  question.  What  if  all  possible  faith  were 
exercised  by  all  Christians  ?  The  degree  of  the 
grace  of  God  enjoyed  in  our  own  hearts  is  the 
measure  of  our  faith,  for  blessings  for  ourselves. 
How  nearly  does  our  faith  measure  up  to  all 
possible  grace?  The  degree  of  the  operations  of 
the  Holy  Spirit  in  the  hearts  of  sinners,  other 
things  being  equal,  is  the  measure  of  our  faith  for 
their  salvation.  Brethren,  if  the  salvation  of  sinners 
were  conditioned  upon  the  faith  we  now  have  for 
them,  how  much  hope  is  there  that  they  will  be 
saved  ? 

THE    WORD    OF    FAITH. 

Brethren,  will  we  search  God's  Book  earnestly 
and  prayerfully,  that  we  may  find  a  rock  basis, 
and  every  encouragement  to  our  faith  ?  "  The 
word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy 
heart :  that  is,  the  word  of  faiths  which  we 
preach."  ''The  word  oi  faitJi'  is  the  word  to  be 
believed  tuito  salvation  I  It  is  of  infinite  importance 
that  we  "search  the  Scriptures"  for  the  ''exceeding 


THE    PRAYER    OF    FAITH.  1 39 

great  and  precious  promises"  of  God  ;  and  having 
found  them,  we  should  dwell  upon  them,  put  our 
names  into  them,  realize  that  to  <2^2>believe  them 
is  to  make  God  a  liar,  and  as  we  cry :  '*  Lord,  I 
believe!  help  Thou  mine  unbelief;"  continue  to 
cry  :  "  I  can  believe,  I  will  believe,  I  do  believe 
that  Jesus  answers  this  moment ! "  The  truth  of 
God  is  the  instrument  the  Holy  Spirit  uses  in 
working  in  us,  to  will  and  to  do  of  His  good 
pleasure  ;  whether  it  be  to  convict  of  sin,  to  help 
to  repent,  or  believe  unto  salvation.  Hence  Paul, 
writing  to  the  Thessalonlans  (i.  Thes.  2:13),  says: 
"  For  this  cause  also  thank  we  God,  without 
ceasing,  because,  when  ye  received  the  word  of  God, 
which  ye  heard  of  us,  ye  received  it  not  as  the 
word  of  men,  but  as  it  is,  in  truth,  the  word  of 
God,  which  (mark  !)  effectually  worketh  in  you 
that  believer  ''  Faith,  mighty  faith,  the  promise 
sees."  Brethren,  do  you  now  realize  God's  word, 
*'A  sure  support  against  despair?"  As  you 
claim  this  moment,  in  Christ's  name,  the  desire  of 
your  hearts,  can  you  say,  as  you  turn  your  face  up 
to  your  Heavenly  Father's  face  :  ''  Lord,  I  believe 
Thy  every  word — Thy  every  promise  truef 

FAITH. 
Faith,  like  an  unsuspecting  child, 

Serenely  resting  on  its  mother's  arm, 
Reposing  every  care  upon  her  God, 

Sleeps  on  His  bosom,  and  expects  no  harm. 

Receives  with  joy  the  promises  He  makes. 
Nor  questions  of  His  purpose  or  His  power ; 

She  does  not  doubting  ask,  "Can  this  be  so  ?" 
The  Lord  has  said  it,  and  there  needs  no  more. 

However  deep  be  the  mysterious  word, 

However  dark,  she  disbelieves  it  not ; 
Where  reason  would  examine,  faith  obeys, 

And,  "  It  is  written !  "  answers  every  doubt. 

—The  Watchman, 


LECTURE  VIII. 

PREVAILING   PRAYER    THE  PRAYER   OF  FAITH :  OR, 

IS  SA  VING  FAITH  A  GIFT  OF  GOD  f  ALSO,  THE 

DIFFERENCE  BETWEEN  SA  VING  FAITH 

AND  "  THE  GIFT  OF  FAITHr 

A   FATAL   MISTAKE. 

It  is  a  most  fatal  error  to  suppose  that  sav- 
ing faith  is  a  gift  of  God,  in  the  same  sense  that 
pardon  is  a  gift  of  God.  God  has  given  us  the 
faith-faculty  just  as  He  has  given  us  the  love- 
faculty.  Inhering  in  the  faith-faculty  is  the 
power  to  exercise  a  natural  faith.  On  certain 
conditions  the  Holy  Spirit  gives  us  the  power  to 
exercise  saving  faith — '* power  to  become  the 
sons  of  God." 

The  faith-faculty  is  constitutional,  and  its 
operations  are  under  the  control  of  the  will. 
God  commands:  ''Believe."  The  command 
implies  the  power  to  believe.  Then  we  may,  or 
may  not  believe,  as  we  zvilL  The  faith-faculty 
may  act  on  evidence,  satisfactory  to  reason, 
whether  it  be  an  act  of  common  or  saving  faith. 
To  illustrate,  there  is  the  organ  of  sight,  the 
power  of  sight,  and  the  act  of  seeing.  The  organ 
and  power  of  sight  are  of  God ;  the  act  of  see- 
ing, or  refusing  to  see,  is  ours.  So  the  organ  of 
faith — the  faith-faculty,  and  the  power  to  believe 
unto  salvation  are  of  God.     The  act  is  ours. 

Perhaps  I  can  make  the  above  statement,  as 
[140] 


THE    PRAYER    OF    FAITH.  141; 

to  the  Divine  and    human,  in    faith,  more    easily 
understood,    as    follows:     In    Acts    (3:16)     Peter, 
exhorting  the  Jews  to  repentance,  who  looked  so 
earnestly  on  them   (Peter   and    John),  as    though 
by  their  own  power  or   holiness    they    had    made 
the  lame  man    to    walk,  said:     "And    His   name 
through  faith  in  His  name,  hath  made  this    man 
strong,  whom  ye   see    and    know  ;    yea,  the    faith 
which  is    by  Him    (Christ),  hath    given    him    this 
perfect   soundness    in    the    presence  of   you    all." 
Whether  this  faith    of   the    apostles    and    cripple 
was    ''the   gift   of    faith,"    I    will    not    discuss    at 
present.     What  •!  wish    to    call    your    attention  to 
especially,  is  that  part  of  the  sentence  that  reads : 
"Yea,  the  faith  which  is  by    Him— by    His   help, 
hath    given    him    this    perfect    soundness."     The 
faith  of  Christ,  on  certain   conditions,  w^as    trans- 
fused into  the  faith  of  the  apostles,  or   the    lame 
man,  or  both.     The  literal  meaning    is,  the    faith 
which    is   caused  by    Him.     Then,    is    not    saving 
faith  the  gift  of    God,  absolutely?     I  answer,  no. 
But,  by  the  agency    of    the    Holy   Spirit,  Christ's 
all-powerful  faith   vivifies    our   natural    faith,  and 
as  we    receive  "the   full    assurance    of    (Christ's) 
faith,"  we  are  enabled  to  perform  an  act  of  faith 
wholly  our  ozun.     "  For  twenty  years,"  said  a  gen- 
tleman, "  I  had  waited  for  God  to  put  faith  into 
me,  when  He  had  been   waiting   all    these   years 
for  me  to  put  faith  in  His  Word." 

SHIRKING   RESPONSIBILITY. 

Too  many  Christians,  desirous  of  relieving 
themselves  of  responsibility,  ask  :  "  Is  not  faith  a 
gift  of  God?"  In  support  of  their  theory  they 
refer   us   to    Eph.  (2:8),   which  reads  as    follows: 


14^  PREVAILING   PRAY1ER 

''For  by  grace  are  ye  saved,  through  faith,  and 
that  not  of  yourselves,  it  is  the  gift  of  God." 
The  question  is :  Which  are  we  to  understand  as 
being  the  gift  of  God — the  grace  of  salvation  or 
faith  ?  Dr.  Adam  Clark  says  this  question  is 
answered  by  the  Greek  text:  ''And  this  [touto — 
this  salvation)  not  of  you  ;  it  is  the  gift  of  God ; 
not  of  works  :  '  so  that  no  man  can  boast.'  The 
relative  this  [totitd) ,  which  is  in  the  neuter  gender, 
cannot  stand  for  faith  {pistis) ,  which  is  in  the 
feminine."  Is  not  faith  the  gift  of  God  ?  Yes, 
as  to  the  grace  by  which  it  is  produced  ;  but  the 
^race,  or  power  to  believe,  and  the  act  of  believing, 
are  two  different  things.  Without  the  grace  or 
power  to  believe,  no  man  ever  did,  or  can  believe ; 
but  with  that  power,  the  act  of  faith  is  man's 
own.  To  the  Philippians  (1:29)  Paul  says  :  "For 
unto  you  it  is  given  (a  gift  of  grace)  in  the  behalf 
of  Christ,  not  only  to  believe  on  Him,  but,"  etc. 
This  text  clearly  states  that,  in  Christ's  behalf,  it 
is  given  us  to  believe — that  is,  we  are  helped  tD 
believe.  Paul  writes  to  the  Galatians  (2:20)  :  "I 
live,  yet  not  I,  *  *  and  the  life  that  I  now  live, 
I  live  by  the  faith  of  the  Son  of  God,"  etc.  The 
revised  version  reads  :  "  And  the  life  which  I  now 
live  in  the  flesh,  I  live  In  faith  —  the  faith  which  is 
(inherent)  in  the  Son  of  God."  As  Christ's  life 
in  us  is  the  soul  of  our  life,  and  as  the  Holy 
Spirit's  intercessional  prayer  is  the  soul  of  our 
prayer,  so  the  faith  of  the  Son  of  God  is  the  soul 
and  substance  of  our  saving  faith.  Again,  in 
Hebrews  (12:2)  Paul  says:  "Jesus,  the  Author 
and  Finisher  of  our  faith,"  The  Author,  Captain, 
Leader  and  Perfecter  of  our  faith.     He  helps  us 


THE    PRAYER   OF    FAITH.  143 

to  begin  to  believe,  to  continue  to  believe  and  to 
perfectly  believe. 

SAVING   FAITH   BOTH    DIVINE    AND    HUMAN. 

Then  how  can  faith  be  both  Christ's  as  a 
gift  and  yet  ours,  and  an  act  for  which  we  are 
responsible  ?  We  begin  by  believing  the  testi- 
mony of  God  on  the  basis  of  reason.  This  is  as 
far  as  natural  faith  can  go.  In  order  to  the  faith 
that  saves,  our  natural  faith  must  be  impreg- 
nated, vivified,  and  empowered  by  ''  the  faith  of 
the  Son  of  God."  The  two  faiths  blend  and 
become  one  faith,  neither  natural  nor  supernat- 
ural, but  both  Divine  and  human.  The  sperm 
cell  of  ''the  faith  of  the  Son  of  God"  — the 
grace  of  faith,  quickens  in  the  faith-faculty  the 
germ  cell  of  the  faith  of  man  — natural  faith. 
Thus  "the  faith  of  the  Son  of  God"  blends  with 
the  natural  faith  of  man,  and  the  two  thus 
become  one  faith — saving  faith.  This  will 
account  for  the  impossibility  for  the  (^/i-obedient 
soul  to  exercise  saving  faith.  God  withholds  the 
sperm  cell,  hence  saving  faith  cannot  be  gener- 
ated. The  Holy  Ghost  is  the  great  agent  in 
the  generation  of  saving  faith,  just  as  He  was  the 
agent  in  generating  ''God  manifest  in  the  flesh." 
Through  the  infinite  power  of  the  Holy  Spirit, 
acting  instead  of  the  Lord  Jesus  Christ,  our  nat- 
ural faith  is  quickened  while  we  pray.  Reason 
about  it  as  we  may;  concede  to  our  human  voli- 
tion a  certain  potential  force,  the  full  surrender 
of  which  God  requires  at  the  time  of  prayer ; 
still,  that  faith  which  exclaims:  "It  shall  be 
done,"  is  not  entirely  of   ourselves.    The    Divine 


t44  PREVAILING  PRAYfiK, 

Spirit  enkindles  our  natural  faith  with  "the  faith 
of  God." 

A  proper  understanding  of  the  co-operation 
of  the  Divine  and  human  in  the  whole  of  salvation, 
is  of  the  utmost  importance,  and  should  often  be 
in  mind,  if  we  would  be  apt  learners  in  the  school 
of  prayer.  Every  act  in  working  out  our  salvation 
has  in  it  two  elements,  the  Divine  and  human. 
**  Without  Me,"  said  Christ,  "  ye  can  do  nothing^ 
"  Through  Christ  which  strengtheneth  me,"  said 
Paul,  ''  I  can  do  all  things."  In  certain  conditions 
God  holds  this  matter  of  saving  faith  entirely  in 
His  own  hand.  To  the  disobedient  soul  He  says: 
*'  Without  Me,  ye  can  do  nothing."  The  obedient 
soul  has  the  matter  of  faith  entirely  in  his  power, 
and  to  him  the  Master  says,  *'  Be  it  unto  thee, 
even  as  thoti  wilt."  In  other  words,  unbounded 
enabling  grace  is  pledged,  on  which  the  obedient 
soul  may  draw  at  will.  The  incoming  and 
indwelling  Holy  Spirit  enlightens  the  under- 
standing, arouses  the  conscience,  revives  the 
memory,  strengthens  the  will,  clarifies  the  reason, 
intensifies  the  affections,  quickens  and  empowers 
the  faith-faculty,  purifies  the  heart  and  empowers 
the  soul  for  service. 

The  following  may  not  be  a  perfect  illustra- 
tion, but  I  think  it  will  convey  the  idea  I  wish 
you  to  get.  I  persuade  my  friend  that  a  certain 
statement  that  I  make  is  true ;  he  fully  believes 
my  statement.  I  believe  fully,  and  transfuse  of 
my  faith  into  his  mind.  I  so  present  the  matter 
and  persuade  him  of  its  reality,  that  he  believes 
it  as  fully  as  I  do ;  but  not  without  an  act  of  his 
ov/n.     Is  not  this  just  what  the  Holy  Spirit  does, 


THE   PRAYER   OF   FAITtt.  145 

as  Christ's  representative,  when  He  enables  us 
to  believe,  with  all  our  hearts,  the  statements  of 
God's  Word  ?  He  transfuses  into  our  natural 
faith  Christ's  own  conviction  and  certainty;  so 
that  we  fully  surrender  ourselves,  not  only  to  a 
belief  in  that  of  which  we  are  persuaded,  but,  by 
act,  step  out  on  the  truths  on  which  the  persua- 
sion rests.  Thus  ''  I  live  by  the  faith  (persua- 
sion) of  the  Son  of  Go"d,"  that  is,  I  am  persuaded 
by  His  persuasion.  I  believe  by  His  belief.  He 
believes,  and  by  the  ministry  of  His  Spirit,  per- 
suades and  enables  me  to  believe.  This  is  further 
illustrated  by  Christ's  and  Martha's  faith  at  the 
tomb  of  Lazarus.  Days  before  Christ  came  from 
"beyond  Jordan"  He  offered  the  prayer  of  faith 
for  resurrecting  power,  that  "  the  Son  of  God 
might  be  glorified"  by  the  resurrection  of  Laza- 
rus. Hence  Christ  said,  ''Father,  I  thank  Thee 
that  Thou  hast  heard  Me  (heard  and  answered 
My  prayer) ,  and  I  know  that  Thou  hearest  (and 
answerest)  Me  always."  Christ  said  to  Martha : 
"Thy  brother  shall  rise  again."  Martha  replied: 
"  I  know  that  he  shall  rise  again  in  the  resurrec- 
tion, at  the  last  day."  Jesus  said  unto  her:  "/ 
am  the  resurrection  and  the  life ;  he  that  believ- 
eth  in  Me,  though  he  were  dead,  yet  shall  he 
live  ;  and  whosoever  liveth  and  believeth  in  Me 
shall  never  die;  believest  thou  this?" 

Martha  said  :  "  I  know  that  even  now  what- 
soever Thou  wilt  ask  of  God  (in  prayer),  God 
will  give  it  Thee!'  Do  you  see  how  Martha's 
faith  is  stimulated  and  strengthened  in  the  presence 
of  Christ's  all-masterful  faith  and  resurrecting 
power  ?    Christ's  all-appropriating  faith  permeates 


146  PREVAILING   PRAYER. 

Martha's  weak  and  staggering  faith,  and,  somehow, 
she  is  persuaded  that  Christ  is  about  to  do  some 
stupendous  act,  by  which  relief  shall  come  to  her 
sorrow-stricken  heart.  Yet,  when  they  came  to 
the  grave,  and  Christ  requested,  "  Take  ye  away 
the  stone,"  Martha  protested  against  exposing  the 
corpse.  But  the  Master,  bracing  up  Martha's 
wavering  faith  with  His  promise  and  His  own 
assurance,  lovingly  rebuked  her.  ''Said  I  not  unto 
thee,  that  if  tJiou  wouldst  believe,  thou  shouldst  see 
the  glory  of  God  ?  Then  they  took  away  the 
stone  from  the  place  where  the  dead  was  laid. 
Then  Jesus  cried  with  a  loud  voice,  Lazarus, 
come  forth  !  and  he  that  was  dead  came  forth.'* 
Had  it  not  been  for  Christ's  faith  and  persuasion, 
as  he  talked  and  reasoned  with  her,  Martha  never 
would  have — nay,  never  could  have  believed  for 
the  resurrection  of  her  brother.  Yet,  as  I  have 
said,  we  have  a  part  in  this  matter,  the  same  as 
my  friend  has  a  part  in  believing  that  of  which  I 
persuaded  him.  ''He  (the  Spirit)  shall  take  of 
the  things  of  Mine,  and  shall  show  them  unto 
you."  Not  only  this,  but  persuade  and  enable 
them  to  put  faith  to  its  use,  by  taking  hold  of 
the  truth,  with  the  same  belief,  trust  and  power 
that  Christ  himself  does.  What  was  true  of  Christ's 
faith,  and  Martha's  faith,  is  equally  true  of  Christ's 
faith  and  the  faith  of  every  believer  to-day.  O, 
how  encouraging  to  the  hesitating,  questioning,  yet 
sincere  soul  !  This  explains  how,  in  what  sense, 
and  to  what  degree,  saving  faith  is  the  gift  of 
God,  while  yet  we  are  responsible  for  having  faith, 
or  a  want  of  faith. 


the  prayer  of  faith.  147 

god's  friends  only,  can  believe. 
Because  the  faith-faculty  and  the  grace  to 
beheve  are  of  God,  faith  is  said  to  be  a  fruit  of 
the  Spirit.  I  have  said  that  when  the  Christian 
obeys  God's  Word  he  is  enabled,  by  the  Holy 
Spirit,  to  perform  an  act  of  faith  impossible  to  a 
man  in  rebellion  against  God,  because  the  Holy 
Spirit  will  not  assist  a  rebel  against  God,  to 
take,  by  faith,  what  belongs  only  to  those  who 
obey  and  love  God.  The  wisdom  and  justice 
of  God  in  thus  guarding  the  sacred  blessings  of 
the  kingdom  of  His  grace  and  glory  from  the 
polluted  grasp  of  wicked  men,  are  apparent.  But 
for  this  guard,  wicked  m.en  would  make  merchan- 
dise of  Divine  things  —  of  the  Holy  Ghost  Him- 
self, to  serve  their  own  selfish  and  wicked 
purposes.  Simon  Magus  coveted  the  privilege  of 
being  the  medium  of  transferring  the  Holy  Ghost, 
and  offered  them  (the  apostles)  money,  saying: 
"  Give  me  also  the  power,  that  on  whomsoever  I 
lay  hands  he  may  receive  the  Holy  Ghost." 
Peter  said  to  him :  *'  Thy  money  perish  with 
thee,  because  thou  hast  thought  that  the  gift  of 
God  may  be  purchased  with  money."  (It  would 
make  no  difference  to  a  wicked  man  whether  he 
could  get  it  by  money  or  by  faith,  except,  if  by 
faith  he  could  save  his  money.)  Thou  hast 
neither  part  nor  lot  in  this  matter ;  (why  ?)  for 
thy  heart  is  not  right  in  the  sight  of  God,  for  I 
perceive  that  thou  art  in  the  gall  of  bitterness 
and  bo7id  of  iniquity  /" 

ILLUSTRATION. 

The  following  illustration   will   serve,  I    think, 
to  make  clear  to    your   minds    the   fact    that   we 


I4B  PREVAILING    PRAYER 

cannot  believe  unto  salvation  v^ithout  Divine 
assistance.  The  little  boy  whose  mouth  v^^aters 
for  the  luscious  fruit  that  hangs  on  the  tree, 
reaches  his  tiny  hand  to  pluck  it.  but  cannot 
grasp  it.  His  loving  father  picks  him  up  in  his 
strong  arms  and  lifts  him  to  where  the  little 
eager  hand  grasps  the  coveted  fruit.  The  boy 
gets  by  the  aid  of  another  that  which  he  could 
not  have  gotten  unaided.  So  with  us  in  regard 
to  God's  blessings,  promised  only  to  the 
obedient.  A  common  faith  may  grasp  a  thous- 
and earthly  blessings,  but  only  the  hand  of  sav- 
ing faith,  as  the  Holy  Spirit  lifts  the  obedient 
soul  God-ward  and  heaven-ward,  can  pluck  the 
luscious  fruit  of  "  the  Tree  of  Life,  which  is  in 
the  midst  of  the  Paradise  of  God;"  or  any 
material  blessing  needed,  but  which  cannot  be 
had  but  by  Divine  intervention  in  answer  to 
prayer. 

THE    DIVINE    CONVICTION    IN    FAITH. 

The  operations  of  the  Holy  Spirit  carry  in 
themselves  the  evidence  of  their  divinity  and 
because  of  this  fact,  where  the  Holy  Spirit  assists 
the  infirmity  of  our  faith-faculty,  our  faith  has  in 
it  a  supernatural  assurance ;  the  assurance  of 
Christ  Himself,  that  what  we  are  asking  for  we 
shall  receive.  Hence,  faith  is  said  to  be  the  sub- 
stance of  things  hoped  for,  etc.  This  assurance 
increases  as  faith  strengthens. 

This  Divine  element  in  faith  is  what  Mr. 
Wesley  makes  the  whole  of  faith,  when  he  says  : 
"  Faith  is  a  Divine  conviction,"  etc.  In  Hebrews 
(11  :i)  Paul  says  :  ''Now,  faith  is  the  substance  of 
things  hoped  for,  and  the  evidence  of  things  not 


THE    PRAYER    OF    FAITH.  149 

seen."  According  to  this  Scripture  statement, 
there  is  an  evidential  power,  or  element,  in  faith 
— "  the  evidence  of  things  not  seen."  Wherein 
do  the  witness  in  faith  and  ''the  witness  of  the 
Spirit"  differ?  (i.)  As  to  time.  The  witness  in 
faith  is  antecedent  to  that  of  the  Spirit  in  grace. 
(2.)  As  to  its  nature.  The  witness  in  faith  is  a 
supernatural  evidence,  or  persuasion — inherent  in 
the  grace  of  faith — that  God  hears  and  answers 
our  prayer.  The  ''witness  of  the  Spirit"  is  an 
operation  of  the  Spirit  of  God  on  the  conscious 
soul  of  the  believer  in  Christ,  whereby  he  Is 
assured  that  he  is  a  child  of  God,  or  that  his 
prayer  has  been  answered.  Again,  there  is  a 
Divine,  evidential  power  inherent  in  the  "fruits  of 
the  Spirit,"  that  compels  consciousness  of  their 
presence  and  possession  in  the  heart.  Thus,  love 
evidences  its  presence  to  our  conscious  nature ;  so 
"  of  joy,  peace,"  etc.  The  Rev.  S.  A.  Keen,  In  his 
"  Faith  Papers,"  makes  this  distinction  :  "  The 
witness  of  faith  is  the  conscious  reception  of 
salvation.  The  witness  of  the  Spirit  is  the  con- 
scious realization  of  salvation."  I  ask,  is  it 
possible  to  consciously  receive  salvation  and  not 
consciously  realize  its  reception  ? 

EXISTING   FAITH   NECESSARILY    OPERATIVE. 

In  every  case  in  which  the  faith-faculty  is 
quickened  toward  God,  there  is  a  continuous 
operation  of  this  faculty — a  continuous  trust  in 
God — as  in  every  case  in  which  the  affections  are 
quickened  toward  God,  there  is  a  continuous  out- 
going of  love  to  God.  The  quickened  faith- 
faculty,  as  long  as  the  believer  so  wills,  trusts  as 
necessarily  and   as    naturally   as   the   sun    shines. 


150  PREVAILING    PRAVeR 

The  action  of  the  will  brings  the  faith-faculty  in 
range  with  the  Holy  Spirit's  quickening  and 
enabling  operations,  and  the  necessary  result  is 
saving  faith  in  God.  The  faith-faculty  may  be  so 
quickened,  and  its  infirmity  so  energized,  that 
there  may  be  an  abiding  and  perfect  trust  in  God 
for  all  needed  good,  and  unwavering  trust  in  God 
in  the  most  trying  hour  and  power  of  darkness, 
as  certainly  as  in  the  noontide  of  victory !  Yet, 
even  such  a  faith,  while  it  may  take  a  thousand 
blessings  with  ease,  may  not  take  other  specified 
blessings  without  the  greatest  effort. 

The  faith-faculty  is  quickened  in  proportion  as 
we  accept  God's  will  and  receive  the  Holy  Ghost; 
just  as  our  love-faculty  is  quickened  and  strength- 
ened with  Divine  love  In  proportion  as  we  accept 
God's  will  and  receive  the  Holy  Spirit;  or,  as  the 
memory  Is  quickened  when  the  Holy  Spirit 
"brings  all  things  to  our  remembrance,"  etc. 

CONDITION   OF   CO-OPERATION   BY   GOD   AND   MAN. 

Co-operation  of  the  human  and  Divine  In 
salvation  Is  possible  only  by  the  union  of  the 
Divine  and  human  in  Christ — ''  God  with  us." 
Christ  Is  the  only  point  of  contact  between  God 
and  man.  He  Is  not  only  a  connecting  link 
between  God  and  man,  but  He  Is  a  conductor 
through  whom  heaven's  blessings  flow  to  earth — 
God's  blessings  to  man.  The  Divine  nature  is  the 
fountain-head,  the  man  Christ  Jesus  the  depository 
and  dispenser  of  grace.  The  all  comprehensive 
condition  of  receiving  saving  grace  Is  that  we 
come  into  Christ.  The  last  act  of  obedience  Is 
believing.  Faith  Is  stepping  out  of  the  world  and 
into  Christ. 


THE    PRAYER    OF   FAITH.  I5I 

A   SKEPTIC   IN   PRAYER. 

I  said  the  Holy  Spirit  would  enable  the  believer 
m  Christ  to  perform  an  act  of  faith  impossible 
to  a  person  in  rebellion  against  God.  This  state- 
ment should  doubtless  be  qualified  by  saying  that 
such  an  impulse  from  God  may  come  to  a  sinner 
in  his  great  extremity,  influencing  him  to  pray 
in  faith  for  some  needed  good,  material  or 
spiritual,  though  at  the  time  he  has  not  formally 
repented  of  his  sins,  and  believed  in  Christ  for 
pardon.  But  in  any  case  in  which  the  prayer 
has  been  answered  so  far  as  I  know,  such  impulse 
and  grace  enabling  him  to  believe  for  other  good, 
became  the  means  of  his  becoming  a  Christian. 
This  yielding  to  the  Divine  impulse  is  yielding 
to  God  really,  as  the  sequel  always  proves.  The 
state  of  heart  and  the  reliance  on  God  are  such 
as  God  requires  before  the  initiatory  step  is  taken 
on  coming  into  the  kingdom  of  grace. 

allston's  prayer. 
''Washington  Allston,  the  celebrated  artist  and 
poet,  tells  us  how  he  was  led  from  jesting  on 
sacred  subjects  to  an  abiding  reverence  for  them, 
and  to  a  religious  life.  Having  married  a  sister 
of  the  eminent  Dr.  Channing,  he  made  his  second 
visit  to  Europe,  and  settled  in  London  as  an 
artist.  He  met  with  little  success,  and  for  a  time 
was  at  a  loss  for  the  means  of  procuring  the 
necessaries  of  life.  Reflecting  one  day,  with  a 
feeling  of  almost  desperation  upon  his  condition, 
he  found  himself  all  at  once  filled  with  the  hope 
that  God  would  help  him  if  he  only  asked  His 
help.     So    he    locked    his    door,    withdrew    to    a 


152  PREVAILING    PRAYER 

corner    of    his    room,    and,    falling  on    his   knees, 
prayed  earnestly  for  help  from  on  high. 

While  thus  kneeling  in  supplication  he,  was 
aroused  by  some  one  knocking  at  the  door.  He 
opened  it  to  a  stranger,  who  announced  himself 
as  the  Marquis  of  Stafford,  who  inquired  if  his 
painting  of  the  angel  Uriel  was  sold.  Receiving 
a  negative  reply,  the  nobleman  paid  him  four 
hundred  pounds  for  the  beautiful  production,  and 
was  so  pleased  that  he  introduced  the  poor  artist 
to  the  leading  nobility  and  gentry,  and  thus  to 
both  fame  and  fortune,  and  to  all  the  success  he 
desired.  Allston  never  looked  upon  this  as  a 
mere  happy  coincidence ;  but  the  feeling  that  led 
him  to  prayer,  and  the  immediate  relief  which 
followed,  he  always  regarded  as  the  direct  inter- 
position of  God  in  his  behalf  in  the  hour  of  his 
need.  As  the  result  he  was  led  to  the  Christian 
life,  and  fixed  devotional  habits  became  pre- 
dominant traits  in  his  character  to  the  end  of 
his  life." 

WHO    IS    RESPONSIBLE  ? 

From  the  Scriptures  and  the  foregoing  state- 
ments it  will  be  seen  that  we  are  entirely  respon- 
sible for  the  act  of  faith  or  for  unbelief.  We  are 
commanded,  or  instructed,  in  the  Word  to 
"believe  on  the  Lord  Jesus  Christ,"  and  to 
''  have  faith  in  God."  God  holds  us  responsible 
for  not  believing,  for,  ''  he  that  believeth  not 
shall  be  damned" — for  his  unbelief.  The  Holy 
Spirit  communicates  the  grace  of  faith  on  condi- 
tion of  perfect  obedience  to  God.  The  sincere 
are  enabled  to  obey  God  perfectly.  Therefore 
we  are  as   entirely    responsible   for   having    faith 


THE   PRAYER  OF   FAITH.  1 53 

as  though  we,  of  ourselves,  were  entirely  compe- 
tent to  put  forth  the  act  of  saving  faith. 

SAVING    FAITH   AND   **  THE   GIFT  OF   FAITH." 

What  is  the  nature  of  the  gift  of  faith  ? 
Wherein  does  it  differ  from  ordinary  Christian 
faith  ?  The  Bible  clearly  teaches  that,  aside  from 
ordinary  saving  faith,  which  is  an  assisted  act  of 
the  believer,  there  is  a  Divinely  bestowed  or 
begotten  faith;  while  of  the  nature  of  ordinary 
Christian  faith  it  "operates  in  spheres  which  are 
not  available  to  saving  faith,  or  to  the  fullness 
of  faith ;  it  apprehends  results  which  only  the 
supernatural  illuminations  of  the  Holy  Spirit 
reveal  to  the  soul  as  possible  to  faith.  Without 
such  a  supernatural  revelation,  the  existence  and 
exercise  of  charismatic  faith,  or  the  gift  of  faith, 
is  impossible."  First  Cor.  (12  :4-ii)  reads:  ''Now 
there  are  diversities  of  gifts  (gracious  endow- 
ments leading  to  miraculous  or  extraordinary 
operations  of  the  Holy  Spirit),  and  there  are  dif- 
ferences of  administration,  but  the  same  Lord 
(various  offices  in  the  Church  'He  gave  some 
apostles,  and  some  prophets,  and  some  evangel- 
ists, and  some  pastors  and  teachers,  etc'  The 
qualifications  for  such  offices,  as  well  as  the 
appointments  themselves,  coming  immediately 
from  the  one-Lord  Jesus  Christ),  and  there  are 
diversities  of  operations,  but  the  same  God, 
which  worketh  all  in  all  (miraculous  operations 
on  others;  expulsion  of  demons;  producing 
death  as  in  the  case  of  Annanias  and  Sapphira  ; 
proceeding  from  the  Father  as  the  fountain  of 
all  goodness  and  power,  and  the  immediate  dis- 
penser  of   every    good    and     any   perfect    gift). 


154  PREVAILING    PRAYER 

But  the  manifestation  of  the  same  Spirit  is  given 
to  every  man  to  profit  withal.  (Every  one 
receives  of  the  gifts  of  God  by  the  helpful  oper- 
ations of  the  Holy  Spirit,  not  for  his  private 
advantage,  but  for  the  common  benefit  of  the 
Church).  For  to  one  is  given,  by  the  Spirit,  the 
v^ord  of  wisdom,  to  another  the  word  of  knowl- 
edge by  the  same  Spirit  (supernatural  gifts,  mani- 
festing the  manifold  wisdom  of  God  and  His 
infinite  benevolence  in  the  gifts  to  man  of  'the 
unsearchable  riches  of  Christ'),  to  another  faith 
by  the  same  Spirit,"etc.  —  the  gift  of  faith..  It  is 
evident  that  there  was  ordinary  Christian  faith 
and  the  gift  of  faith,  and  the  question  arises 
wherein  does  one  differ  from  the  other  ?  The 
gift  of  faith  is  a  special  Divine  endowment  of 
the  faith-faculty — as  absolutely  a  gift  of  God  as 
pardon.  It  was  a  peculiar  impulse  that  came 
upon  the  disciples  when  any  difficult  matter  was 
to  be  performed.  It  was  an  undoubtable  and 
Divinely  inwrought  conviction  that  its  object 
should  be  realized,  accompanied  by  a  full  con- 
sciousness of  the  presence  and  possession  of  a 
supernatural  power  to  accomplish  its  object.  It 
was  super-added  to  ordinary  Christian  faith. 
While  it  was  distinctly  and  absolutely  a  gift  of 
God,  yet  it  operated  upon  and  through  the  faith- 
faculty  of  the  believer.  It  was  much  narrower  in 
its  scope  than  ordinary  Christian  faith,  yet  it 
was  not  confined  to  the  miraculous.  When  an 
extraordinary  faith  on  the  part  of  a  believer  or 
the  Church  was  necessary  to  accomplish  God's 
purpose,  this  gift  —  endowment,  was  imparted  as 
to-day.    This  gift  of  faith  doubtless  abounded  in 


THE    PRAYER    OF   FAITH.  1 55 

the  early  Church ;  not  perhaps  a  gift  abiding 
with  any  beHever,  but  given  as  occasion  required', 
and  will  doubtless  again  abound  when  the  Church 
rises  to  the  Pentecostal  and  Millenial  level,  and  its 
spiritual  power  dominates  over  all  governmental, 
commercial,  social,  and  ecclesiastical   movements. 

THE    DIFFERENCE. 

Wherein  does  the  "  gift  of  faith "  differ  from 
''the  full  assurance  of  faith?"  There  certainly 
is  a  full  assurance  of  faith  aside  from  the  gift  of 
faith.  May  not  this  full  assurance  of  faith  be  as 
assuring  as  the  gift  of  faith  ?  I  think  so.  The 
gift  of  faith,  is  wholly  and  Divinely  inwrought. 
A  fully  assuring,  ordinary  Christian  faith  is  the 
result  of  the  co-operation  of  both  God  and  man. 
God  gives  man  the  grace  of  saving  faith,  by  the 
use  of  which  he  is  enabled  to  believe  unto  salva- 
tion. The  holy  impulse  to  pray,  that  came  to 
Allston  in  his  temporal  need,  and  the  assurance 
that  his  prayer  should  be  answered  were  gifts 
from  God,  but  no  more  assuring  than  the  Divine 
assurance  that  inheres  in  the  ordinary  Christian 
faith  that  is  perfect  for  its  object ;  an  instance  of 
which  is  given  by  the  Rev.  S.  A.  Keen,  as  an 
illustration  of  the  gift  of  faith,  but  I  think  wholly 
without  any  support,  either  from  the  Word,  or 
Christian  experience :  A  Christian  wife,  whose 
husband  was  an  officer  on  a  Mississippi  steamer, 
(which  was  burned,)  as  she  prayed  that  her  hus- 
band would  be  preserved  and  saved,  not  knowing 
of  the  disaster,  was  assured  that  his  life  would 
be  spared  and  that  he  would  be  saved.  When, 
the  day  following  she  received  a  telegram,  stating 
that    her   husband    had   perished,    folded   it   and 


156  PREVAILING    PRAYER 

said,  "  It  is  not  so.  He  is  saved  from  the  flames 
and  waves,  and  shall  be  from  his  sins."  A  few 
days  later  he  arrived  at  home  and  was  soon 
converted.  The  faith  of  this  Christian  wife,  after 
praying  earnestly,  was  of  the  same  nature  as  the 
faith  of  Luther,  who,  after  praying  nearly  all 
night,  with  some  of  his  friends,  exclaimed: 
*'  Deliverance  has  come  !  Deliverance  has  come  !" 
May  "  the  spirit  of  grace  and  supplication" — 
"the  gift  of  faith,"  be  spontaneously  "poured 
out"  upon  a  believer  for  any  object  specified  by 
the  Spirit,  in  the  Word,  or  by  Himself  independ- 
ently of  a  direct  and  conscious  appeal  to  the 
Word,  and  yet  "the  prayer  of  faith"  not  be  of- 
fered ?  Most  certainly.  How  ?  By  a  failure  of  the 
believer  to  move  with  the  Holy  Spirit  when  the 
"spirit  of  grace  and  supplication"  is  poured  upon 
him,  and  the  gift  of  faith  is  bestowed,  for  the 
believer  has  his  part  in  the  matter,  that  is,  by 
the  use  of  the  spirit  of  grace  and  supplication  to 
transmute  the  gift  of  faith  into  his  own  ac^.  of 
faith.  But  just  as  though  we  knew  from  (lod 
Himself  (if  the  "  gift  of  faith  "  is  bestowed)  that 
a  soul  may  be  saved,  and  as  we  value  a  human 
soul,  we  should  not  fail  to  prevail,  as  we  easily 
may.  For  a  failure  to  prevail  may  be  followed 
by  the  eternal  loss  of  that  soul.  The  power  to 
believe  is  always  available,  on  certain  conditions, 
to  every  person  who  has  not  sinned  away  his 
day  of  grace.  This  fact  is  the  ground  of  justice 
in  God's  threatenings  against  those  who  believe 
not.  Faith  may  be  just  as  full  in  every  heart 
to-day  as  in  the  apostle's  times,  provided  we 
receive  the  fulness  of  the  Holy  Ghost.     Baptized 


THE    PRAYER    OF   FAlttt.  t^f 

With  this  blessed  fulness,  the  heavens  will  open  with 
their  matchless  effulgence.  Every  deadly  missile, 
so  far  as  inward  peace  is  concerned,  will  then  fall 
harmless  at  our  feet  ;  for  the  springs  of  our  joy 
are  all  found  in  the  unwasting  resources  of  God. 

"  My  faith  looks  up  to  Thee, 
Thou  Lamb  of  Calvary, 

Saviour  Divine. 
Take  all  my  guilt  away; 
O,  let  me  from  this  day. 

Be  wholly  Thine." 


^ 


LECTURE  IX. 

PREVAILING   PRAYER    THE  PRAYER    OF  FAITH ;   OR, 

FAITH,  ITS  BEGINNING,  GROWTH  AND 

PERFECTION. 

THE   GREATEST   OF   ALL   LESSONS. 

"The  greatest  of  all  lessons  for  the  human 
heart  to  learn,  is  perfect  trust  in  God.  Certainly 
it  is  the  most  difficult.  We  think  we  have 
learned  it  so  well  that  we  are  ready  for  any  test ; 
when  lo  !  a  new  and  perplexing  phase  of  experi- 
ence confronts  us,  and  we  go  back  with  the  feel- 
ing of  a  child  'kept  in'  to  con  over  the  page 
already  wet  with  impatient  tears.  Theoretically, 
we  trust  God;  practically,  we  doubt  Him.  If  our 
actual  trust  were  up  to  the  measure  of  our  theo- 
retical belief,  life  would  be  relieved  of  more  than 
half  its  wear  and  tear,  ^ot  that  earth  will  ever 
be  just  like  heaven  in  the  present  order  of  things. 
The  minor  key  wall  run  through  its  harmony  to 
the  end.  It  is  only  in  the  age  to  come  that 
*God  will  wipe  all  tears  from  all  faces;'  but 
there  may  be  harmony  where  it  is  now  discord. 
The  whole  of  Bible  teaching  and  the  whole 
of  Christian  discipline  seem  concentrated  upon 
this  one  great  lesson — 'to  the  inte^it  ye  may 
believe' 

In  order  to  develop  that  stalwart  character  whose 
price  is  above  rubies,  God  makes  this  not  an  easy 
' thin^  to  do.     Nothing  worth  having,  as    a  rule,  is 

[1581 


THE    PRAYER    OF   FAITH.  l^Q 

easy  to  get.  A  stanch  trust  In  God  which  car- 
ries one  steadily  over  the  crest  and  down  into 
the  trough  of  the  billow,  is  gained  only  by 
patiently  enduring,  which  means  something  'too 
deep  for  the  touch  of  a  word.' " 

The     questionings    of    honest   doubt    are    the 
Struggles  of  faith  into  the  light. 

"An  infant  crying  in  the  night, 
An  infant  crying  for  the  light ; 
And  with  no  language  but  to  cry." 

To  be  content  with  such  a  faith  is    not   well; 
to  despise  it,  is  cruel  and  wrong. 

LITTLE    AND    GREAT   FAITH. 

When  the  disciples  had  faith,  but  in  its  begin- 
ning, Christ  said  to  them:  '' O,  ye  of  little 
faith."  Weak,  strong,  and  perfect  faith  indicate 
its  several  stages.  An  infant  faith  often  staggers 
at  the  promises  of  God.  A  faith  ripened  into 
manhood  has  no  admixture  of  doubt,  and  implies 
the  fullest  confidence  in  God's  character,  and  the 
most  unswerving  dependence  on  His  Word. 
The  strength  of  a  matured  faith  is  seen  when  it 
is  put  to  the  severest  tests;  as  when  the  three 
Hebrews  went  into  the  fiery  furnace  rather  than 
bow  down  to  Nebuchadnezzar's  golden  image. 
Little  faith  seems  strong  when  supported  by  fav- 
orable results  that  appeal  to  the  outward  senses, 
but  fails  when  surroundings  are  dark  and  obsta- 
cles intervene.  The  favorite  song  of  the  little 
faith  of  old  professors  is  : 

"  O,  could  we  make  our  doubts  remove, 
These  gloomy  doubts  that  rise  ; 
And  view  the  Canaan  that  we  love, 
With  unbeclouded  eyes." 

One   devil    §hall    chase   a   thousand    of    such 


l60  PREVAILING  PRAYER 

doubters,  and  two  put  ten  thousand  to  flight.  A 
perfect  faith  courts  the  onslaught  of  the  enemy, 
and  with  holy  joy  anticipates  the  victory.  It  is 
as  firm  as  the  Rocky  Mountains  and  aggressive 
as  the  cyclone.    After  the  conflict  it  sings : 

"  I  have  entered  the  valley  of  blessing  so  sweet ; 

And  Jesus  abides  with  me  there, 
And  His  Spirit  and  blood  make  my  cleansing  complete ; 
And  His  perfect  love  casteth  out  fear." 

STEPS    IN   THE    GROWTH    OF    FAITH. 

The  steps  in  the  increase  of  faith-power,  are 
like  the  steps  of  a  flight  of  stairs.  It  is  taking 
one  step  after  another,  until  we  reach  the  landing. 
Then  comes  the  rest  of  faith.  There  are  steps 
in  overcoming  doubt,  just  as  the  increase  of 
physical  strength  is  an  overcoming  of  physical 
weakness.  We  necessarily  begin  with  little  and 
may  end  with  much.  As  the  attenuated  kite 
string  that  spanned  the  yawning  Niagara,  was 
replaced  by  the  mighty  cable,  over  which  is  trans- 
ferred a  wealth  of  material  good  for  the  needy, 
so  the  tiny  faith  thread  of  the  newly  born  soul, 
which  spanned  the  great  gulf  between  earth  and 
heaven,  gives  place  to  the  omnipotent  faith-cable 
of  the  perfected  believer,  over  which  from  heaven 
to  earth  are  transferred  to  the  race,  *'  The 
unsearchable  riches  of  Christ." 

''the  rest  of  faith." 

There  is  a  perfection  of  faith-power  that 
abides,  that  enables  its  possessor  to  be  joyfully 
triumphant  three  hundred  and  sixty-five  days  of 
the  year.  This  is  the  power  of  matured  faith,  or 
if  you  please,  a  fully  grown  faith.  A  fully  grown 
faith  always  implies  an  easy  triumph  over  doubt, 


THE   PRAYER   OF   FAITH.  l6l 

and  brings  to  the  soul  the  restfulness  of  God. 
"  The  rest  of  faith "  cannot  be  had,  until  faith 
for  a  specified  object  has  sometime  passed  its 
several  stages;  or,  until  faith  has  done  its  work. 
"  First  the  blade,  then  the  corn,  after  that  the 
full  corn  in  the  ear."  Hence  instructions,  to  the 
petitioner,  are  often  erroneous,  when  they  would 
lead  to  cease  all  effort  except  to  "just  trust."  The 
rest  of  faith  can  be  only  after  the  struggle,  as 
the  rest  on  the  mountain's  peak  can  be  only  after 
the  struggle  that  reaches  the  peak.  Woe  be  to 
him  who  seeks  the  '*  rest  of  faith  "  far  below  the 
peak  of  perfect  victory.  A  perfect  and  abiding 
trust  in  God  accompanies  a  matured  faith,  or 
follows  an  effectual  act  of  faith,  for  a  specific 
object.  No  one  ever  yet  learned  to  float  on  the 
water  who  did  not  first  pass  the  transition  of 
faith,  from  its  beginning  to  perfection  ;  that  is, 
no  one  ever  floated  in  the  first  effort  to  do  so. 
When  the  conviction  comes,  that  you  have  done 
all  you  can,  then  you  can  simply  trust,  and  not 
until  then.  It  is  then  that  faith  becomes  "  the 
substance  of  things  hoped  for,  etc."  Why  did 
Jacob  wrestle  all  night  with  the  covenant  angel, 
and  not  ''simply  trust?"  Why  did  the  poor 
widow  have  to  worry  down  the  unjust  judge,  and 
not  ''simply  trust  him  ?"  Why  did  Elijah  in  an 
agony  of  prayer  cast  himself  down  upon  the 
earth  and  put  his  face  between  his  knees,  and 
not  "simply  trust,"  for  rain?  Why  did  Christ 
plead  with  the  Father  with  strong  crying  and 
tears,  before  the  strengthening  angel  came  to  his 
relief,  if  "  simply  trusting  "  was  all  that  He  needed 
to  do  ?    Certainly  if   any   one    could    do    this   at 


l62  PREVAILING   PRAYER 

once,  Christ  could.  He  cried  mightily  in  an 
agony,  simply  because  it  was  absohdely  necessary, 
that  his  faith  might  be  tested  and  increased  to 
the  uttermost  ;  and  that  He  might  be  made 
*' perfect  through  suffering."  The  rest  of  victory 
cannot  come  until  ajter  the  battle.  Christ  spent 
the  whole  night  in  prayer.  Why  not  **  simply 
trust"  at  once,  and  receive  the  desired  blessing? 
On  the  other  hand.  There  is  great  danger  of 
"simply  trusting"  in  a  great  effort,  instead  of 
trusting  in  God.  There  is  a  time  to  wrestle  in 
prayer,  and  a  time  to  stop  wrestling,  and  "  simply 
trust."  A  time  to  fly  into  the  face  of  the  enemy 
and  a  time  to  *'  stand  still  and  see  the  salvation 
of  God." 

"O,  believe  on  Jesus  now 
As  the  bird  on  yonder  bough 
Trusts  the  branch  to  which  it  clings ; 
And  while  trusting,  rests  and  sings. 
So  on  Christ,  the  branch,  confide  — 
True  and  trusty,  strong,  and  tried  ; 
'  Neath  His  clusters  build  thy  nest ; 
Finding  safety,  food,  and  rest." 

EXAMPLE      OF      PERFECT      FAITH. 

"  Father  Moon,"  of  Muskegon,  Mich.,  one  of 
God's  noble  men,  now  gone  to  glory,  on  the 
anniversary  of  his  seventy-second  birthday,  in 
Christ,  (in  the  ninety-second  year  of  his  life), 
said  in  the  Michigan  Christian  Advocate  of  Feb- 
ruary 15,  1890:  ''The  lesson  of  entire  trust  was 
a  hard  lesson  for  me  to  learn.  It  seemed  to  me 
as  if  I  was  stepping  out  on  nothing;  but  O,  what 
it  brought  to  me!"  "The  same  may  be  said  of 
my  faith,"  said  the  sainted  Alfred  Cookman. 
*'  It  seems  to  be  more  clearly  and  fully  a  fruit  of 


THE    I'RAYER    OF   FAITH.  I63 

the  Spirit,  In  which  my  own  spontaneity  mingles, 
than  a  trust  that  requires  effort."  This  was 
Cookman's  experience,  after  a  marvelous  growth 
in  grace,  and  years  of  the  most  earnest,  wrestling 
prayer  in  the  development  of  his  faith.  ''  Father 
Moon"  again  says:  ''Of  late  I  have  been  prov- 
ing, as  never  before,  that  there  is  an  internal 
Revelator — the  blessed  Holy  Ghost.  We  speak 
of  St.  John  as  the  Revelator,  but  there  is  a 
greater  Revelator  within.  The  blessed  Holy 
Spirit  is  leading  and  keeping  me  to-day."  The 
Christian  ripened  in  faith  is  careful  (anxious) 
for  nothing,  but  in  everything  by  prayer  and 
supplications,  with  thanksgiving,  lets  his  requests 
be  made  known  unto  God,  and  the  peace  of  God 
which  passeth  all  understanding  keeps  his  heart 
and  mind  through  Christ  Jesus.  The  moment 
the  lips  of  the  ripe  Christian  are  parted  in 
prayer,  those  present  at  once  feel  that  a  giant 
has  gripped  the  promise  of  God  for  a  certain 
answer.  Yet,  his  faith  in  its  beginning  was  weak 
and  faltering,  and  failed  possibly  nine  times  out 
of  ten  to  receive  what  was  asked.  A  developing 
faith  is  the  opening  bud  ;  perfect  faith  is  the 
beautiful,  expanded  flower. 

FAITH    APPREHENDS    CHRIST    AND    THE     HOLY     SPIRIT. 

To    a    perfect    faith,    Christ   becomes    doubly 
precious.     It  rapturously  sings  : 

"  O  could  I  speak  the  matchless  worth, 
O  could  I  sound  the  glories  forth, 

Which  in  my  Saviour  shone, 
I'd  soar  and  touch  the  heavenly  strings, 
And  vie  with  Gabriel  while  he  sings 

In  notes  almost  Divine." 

To  the  believer  whose  faith  Is  perfect  the  Holy 


164  PREVAILING   i>RAyEk. 

Spirit  becomes  the  object  of  holy  affection,  and 
the  blessed,  abiding  Comforter.  The  Bible 
becomes  a  new  and  illuminated  book  ;  not  directly 
by  faith,  but  by  the  ministry  of  the  constantly 
indwelling  Revealer  and  Interpreter  of  truth — the 
Holy  Spirit,  who  condescends  to  "abide"  not  only 
with,  but  in  him  who  is  ''full  of  faith." 

HEAVENLY   MINDEDNESS   A   FRUIT   OF   FAITH. 

Another  result  of  a  perfect  faith  is  heavenly 
mindedness.  Said  Mrs.  Prof.  Lacroix,  days  before 
her  death,  ''  I  am  done  with  earth.  I  have  begun 
to  live  in  heaven."  Many  a  ripe  Christian  has, 
long  since,  begun  to  live  in  heaven.  As  Dr.  S. 
A.  Keen  has  beautifully  said,  ''  before  it  (the 
soul)  gets  there,  locally,  God  transfers  His  kingdom 
and  glory  to  the  heart,  making  it  a  province  of 
the  land  of  light  in  advance.  The  whole  realm 
of  its  inner  being  is  annexed  to  the  heavenly 
empire,  and  its  citizenship  is  transferred  from  earth 
to  the  heavenly  city.  O,  glorious,  wondrous  faith, 
which  enables  us  to  know  our  heaven  begun 
below." 

ILLUSTRATION   OF   THE    DEVELOPMENT   OF    FAITH. 

In  the  eleventh  chapter  of  John  is  given  a 
remarkably  instructive  illustration  of  the  develop- 
ment and  perfecting  of  the  Christian's  faith  for 
a  specific  result,  and  of  the  encouragement  and 
helpfulness  that  our  patient  and  sympathizing 
Divine  Master  tenders  every  one  of  His  disci- 
ples, in  his  struggles  against  the  current  and 
buffeting  waves  of  unbelief.  I  refer  to  the 
conversation  between  Christ  and  Martha,  regard- 
ing her  faith  as  to  the  resurrection  of  her 
brother.     The     greatly     afflicted    sisters,  whose 


THE    PRAYER    OF    FAITH.  165 

brother  Lazarus  was  sick,  sent  word  to  the  Mas- 
ter: "Lord,  he  whom  thou  lovest  is  sick." 
Christ  purposely  stayed  away  from  the  home  at 
Bethany  till  several  days  after  Lazarus'  death 
and  burial.  The  blessed  Master  often  withholds 
s.  blessing  asked  that  He  may  bestow  a  greater. 
The  joy  of  receiving  a  resurrected  brother  from 
the  tomb  was  far  greater  than  to  have  received 
him  from  a  couch  of  sickness,  restored  to  health. 
But  the  great  end  sought,  in  the  delay,  was  that 
God  might  be  glorified  in  the  resurrection  of 
Lazarus.  In  due  time  Christ  returned  .  to  Beth- 
any, and  ''  Martha,  as  soon  as  she  heard  that 
jesus  was  coming,  went  and  met  Him,"  *  * 
and  said  unto  Jesus:  Lord,  if  Thou  hadst  been 
here  my  brother  had  not  died."  Martha  had 
faith  to  believe  that  Christ  could  have  restored 
her  sick  brother  to  health.  Yet  hope,  somehow, 
still  clung  for  relief,  and  appears  in  her  words  : 
"But  I  know  that  even  now,  whatsoever  Thou 
wilt  ask  of  God,  God  will  give  it  Thee."  What 
does  Martha  mean  ? 

"But  I  know,  etc."  Somehow  a  wonderful 
inspiration  reached  her  hope  and  faith.  Why  ? 
Because  she  was  in  the  presence  of  Christ's  vic- 
torious faith  and  resurrecting  power.  Christ 
utters  the  most  comforting  and  assuring  words: 
''Thy  brother  shall  rise  again."  O,  what  con- 
solation these  words  brought  to  the  sister's 
heart !  Yet  she  hardly  dared  hope  that  this 
meant  anything  this  side  of  the  general  resur- 
rection. Yet  she  dared  hope :  "  But  I  know, 
etc."    Too  true  a  representation  of  thousands  who 


l66  PREVAILING    PRAYER 

have  spiritually  dead  friends.    "Sometime,  I  hope, 
they  will  rise  again." 

Present  faith  brings  a  present  salvation.  Mar- 
tha s  trembling  faith  defers  the  matter.  "  Martha 
said  unto  Him,  I  know  that  he  shall  rise  again 
in  the  resurrection  at  the  last  day."  But  could 
hardly  measure  up  to  a  present  resurrection.  How 
often  our  trembling  faith  defers  the  resurrection 
of  the  *'dead  in  trespasses  and  sins."  "I  believe 
they  will  be  saved  sometime."  An  unwavering 
faith  says,  "  Save,  a  present  Saviour  Thou."  Christ 
replies  to  Martha's  trembling  faith,  'T  am  the 
resurrection."  The  resurrection  is  present  with 
you,  Martha.  He  who  has  the  keys  to  unlock 
every  tomb  stands  before  you.  I  am  the  plague 
of  the  grave  and  the  conqueror  of  death.  My 
voice  shall  wake  the  dead  in  the  resurrection  at 
the  last  day.  Christ  wished  to  lift  Marthas 
thought  from  her  dead  brother  to  Himself,  the 
resurrection  and  the  life,  "/am  the  resurrection.'* 
So  our  faith  must  look  to  Jesus,  its  "Author  and 
Finisher."  Martha,  "I  am  the  resurrection"  this 
moment.  Fix  your  wavering  thought  and  trem- 
bling faith  on  Me!  "I  am  the  life."  Cannot  I, 
who  gave  your  brother  life  in  the  beginning, 
restore  that  life  to-day  ?  "  He  that  believeth  in 
Me,  though  he  were  dead  (as  Lazarus  is) ,  yet 
shall  he  live  (a  spiritual  and  eternal  life  in  para- 
dise) ;  and  whosoever  liveth  and  believeth  (as  you 
do,  Martha — trusting  disciple)  in  Me,  shall  never 
die" — shall  never  experience  soul  death.  "  Believest 
thou  this  ?  "  Martha,  do  you  believe  what  I  say  ? 
He  sought  to  rivet  Martha's  faith  to  His  word. 
"  Believest   thou  this  ? "      I  not  only  will   be  the 


THE   PRAYER    OF    FAITH.  I67 

"resurrection,  in  the  last  day,"  but  am  this  moment. 
Martha  replies  :  "  Yea,  Lord,  I  believe  that  Thou 
art  the  Christ,  the  Son  of  God."  Christ  gave  her 
something  on  which  to  rest  her  faith.  Christian 
man — woman  here  is  where  your  faith  and  my 
faith  must  rest.  *'  I  am  the  resurrection."  *'  What- 
soever ye  shall  ask  the  Father  in  My  name,  He 
will  give  it  you."  "  Believest  thou  this?"  Mar- 
tha began  to  believe  that  something  was  going 
to  be  done,  and  went  and  called  her  sister  Mary. 
*'When  Mary  was  come  *  *  and  when  Jesus 
therefore  saw  her  weeping  and  the  Jews  also 
weeping,  which  came  with  her.  He  groaned  in 
the  spirit  and  was  troubled,"  or,  as  the  margin 
reads  :  "Troubled  Himself."  The  tears  and  grief 
of  those  whom  He  so  dearly  loved  powerfully 
acted  on  His  sympathy  and  mightily  stirred  His 
emotions.  What  a  vivid  and  beautiful  outcoming 
of  His  real  humanity.  O,  my  brother  —  sister, 
Jesus  is  the  same  loving,  sympathizing  Saviour 
to-day  that  He  v/as  eighteen  hundred  years  ago. 
O,  wife — mother,  Jesus  is  moved  in  behalf  of 
your  loved  ones,  *'  dead  in  trespasses  and  sins," 
more  than  you  are.  His  nature  is  deeper  and 
purer,  and  He  sees  their  peril  as  you  cannot. 

Go  to  Him  in  your  solicitude.  Dwell  in  His 
Holy  presence,  until,  you  too,  catch  the  powerful 
inspiration  of  His  faith,  and  are  girded  with  His 
resurrecting  power.  Christian  solicitude  brings 
Christ  to  the  grave  of  the  dead.  Jesus  asked, 
"Where  have  ye  laid  him?"  They  said  unto 
Him,  "Come  and  see  !"  On  the  way  to  the  tomb 
"Jesus  wept!"  He  wept,  not  so  much  because 
the  hearts  of  the  friends  of  the  dead  were  broken 


l68  PREVAILING   PRAYER. 

and  bleeding,  but  because  there  was  a  cause  for 
weeping,  which  lay  back  of  the  death  of  Lazarus 
—  sin  !  "  For  by  sin  came  death."  My  brother — 
sister,  when  you  and  I  shall  have  done  all  pos- 
sible to  save  our  lost  loved  ones,  Christ  and  they 
will  do  the  rest.  Martha's  faith  wavers,  and  she 
interposes  an  objection,  and  gently  remonstrates 
against  the  exposure  of  the  decomposing  remains 
of  her  brother,  to  the  eyes  of  Him  who  had  so 
loved  him.  ''  The  hope  she  had  indulged,  suffered 
a  momentary  eclipse  on  the  proposal  to  expose 
the  sightless  corpse."  How  patiently  and  lovingly 
the  Master  bears  with  the  doubts  of  His  pupils  ! 
Jesus  gently  rebukes  her  wavering  faith  :  ''  Said  I 
not  unto  thee,  that  if  thou  wouldst  believe,  thou 
shouldst  see  the  glory  of  God  ?"  Why  should 
the  restoration  to  life  of  a  decomposing  corpse 
seem  hopeless  in  the  presence  of  ''  the  Resurrec- 
tion and  the  Life  ?  "  Why  should  the  salvation 
of  your  friend,  seem  hopeless  when  Christ,  the 
*'Mighty  to  save,"  stands  ready  to  speak  life  into 
the  dead  ?  Martha's  faith  is  confirmed  and  ready 
for  action.  "Then  they  took  away  the  stone 
from  the  place  where  the  dead  was  laid."  Lazarus 
would  have  lain  there  till  this  moment,  had  not 
faith  been  exercised  and  acted.  Faith  and  works 
must  go  hand  in  hand.  Christ's  prayer  and 
Martha's  faith,  availed  in  behalf  of  the  dead. 
Resurrecting  power  is  always  present.  Faith  is 
the  hand  that  lifts  the  flood-gates,  and  lets  sav- 
ing power  upon  the  people.  ''Jesus  lifted  up  His 
eyes  and  said  :  Father  I  thank  Thee,  that  Thou 
hast  heard  Me."  Miracle  working  power  was 
given  in  answer   to    Christ's   prayer,  days   before. 


THE    PRAYER    OF    FAITH.  169 

"  Thou  hast  heard  Me."  It  was  an  accomplished 
fact.  All  that  were  necessary,  that  Lazarus  might 
be  resurrected,  were  the  development  of  Martha's 
faith,  and  the  actual  expenditure  of  resurrecting 
power.  Faith  has  done  its  part,  and  now  the  all 
commanding  voice  of  Him  who  is  the  ''Resurrec- 
tion and  the  Life,"  pierces  the  veil  that  partitions 
the  seen  from  the  unseen,  falls  on  the  ear  of 
Lazarus  and  summons  him  back  to  his  old  home 
in  the  flesh.  "  He  cried  with  a  loud  voice, 
Lazarus  come  forth  ! "  Powerful  emblem  of  that 
voice  that,  bye-and-bye,  will  summon  the  dead 
of  the  centuries  to  judgment !  The  disembodied 
spirit  obeyed  the  Almighty's  call,  returned,  and 
impregnated  the  ''stiff,  dead  corpse;  the  decay 
and  odor  of  death  departed,  and  at  the  word, 
'  come  forth,'  the  living,  healthy  man,  came  forth, 
in  his  grave  clothes,  tottering  to  the  entrance  of 
his  tomb."  What  a  moment  of  solemn  silence  !  ! 
What  a  thrill  of  holy  joy  for  the  weeping 
sisters  ! !  Almost  too  good  to  be  believed  when 
seen  !  What  a  thrill  of  joy  courses  the  avenues 
of  the  soul,  of  the  believer,  as  he  sees  the  subject 
of  his  prayers  coming  into  life  !  The  inner  man 
quivers  with  rapturous  joy  !  Martha's  faith  for 
the  'resurrection  of  her  brother,  had  its  beginning, 
its  development,  and  culmination.  So  it  is  with 
every  believer's  faith.  The  faith  of  Christ  vivified, 
encouraged,  and  assisted  to  increase  Martha's 
faith. 

DELINEATION    OF   YOUR   FAITH   AND   MINE. 

This  is  a  picture  of  what  actually  takes  place 
in  the  growth  and  perfecting  of  the  faith  of  every 
child  of  God,  illustrating  the  Divine  and    human 


12 


170  PREVAILING    PRAYER 

in  the  development  of  faith.  Martha's  doubt,  01' 
want  of  faith,  oscillated  her  between  hope  and 
fear.  Then  doubt  began  to  weaken  and  faith 
began  to  strengthen  in  the  presence  of  Christ's 
all-truthful  word,  all  masterful  faith,  and  almighty 
power.  Just  so  with  you  and  with  me  to-day,  as 
we  talk  with  Christ  in  prayer,  and  He  talks  with 
us  by  His  Spirit  in  the  Word ;  your  faith  and 
my  faith  are  quickened  and  encouraged  by 
Christ's  unbounded  faith,  through  the  agency  of 
the  Holy  Ghost.  *'  Like  produces  like,"  is  an 
inflexible  law  of  God  in  the  realms  of  both  the 
material  and  spiritual.  Love  begets  love,  joy 
begets  joy,  peace  begets  peace,  long  suffering 
begets  long  suffering,  gentleness  begets  gentle- 
ness, meekness  begets  meekness,  and  faith  begets 
faith.  "We  love  Him  because  He  first  loved 
us,"  and  *'  shed  abroad  his  love  into  our  hearts 
by  the  Holy  Ghost  which  is  given  unto  us." 

ILLUSTRATION   OF   THE   INCREASE   OF   FAITH. 

The  development  of  faith — power  and  enduc- 
ment  of  the  faith-faculty,  may  be  illustrated  by 
the  development  and  increase  of  the  physical 
power  of  Louis  Cyr,  the  Canadian  Samson,  who 
lifted  from  a  platform,  with  his  back,  3,536  pounds 
of  pig-iron.  This  marvelous  physical  power  of 
the  giant  was  developed  from  that  of  the  infant 
by  the  wise  and  vigorous  use  of  what  he  had. 
So,  by  the  wise  and  vigorous  use  of  the  grace  of 
faith — given  when  the  penitent  soul  trusts  and  is 
saved,  we  may  become  moral  giants.  Cyr  reached 
this  great  physical  strength  during  many  years  of 
growth  and  use  of  his  strength.  So,  Christians 
reach    their   greatest    spiritual    power   only   after 


THE    PRAYER    OF    FAITH.  I7I 

years  of  Christ-like  character  development,  by 
the  most  faithful  use  of  the  means  of  grace — 
the  discharge  of  all  Christian  duties,  and  the 
improvement  of  all  Christian  privileges.  It  is 
impossible  for  the  babe  in  Christ  to  prevail  with 
God  in  prayer  for  as  great  victories  as  the  father 
or  mother  in  Israel  may.  The  child  Cyr  of  ten 
years  could  have  taken  hold  of  3,536  pounds  of 
iron  just  as  the  man  Cyr  did  at  forty,  but  he  had 
not  the  strength  to  lift  one-thirty-fifth  of  the 
3'536  pounds.  The  babe  in  Christ  may  prevail 
to-morrow  for  what  he  cannot  prevail  to-day, 
because  his  faith-power  may  be  greater  to-mor- 
row than  it  can  be  to-day.  Yet  there  is  some- 
thing wonderful  in  the  power  of  the  constantly 
accumulating  prayers  of  even   a   babe    in    Christ. 

ILLUSTRATION   OF   A   MATURED    FAITH. 

**  The  Annual  Conference  had  just  closed  with 
the  usual  reading  of  the  appointments.  It  was 
late  in  the  evening.  A  large  company  crowded 
the  vestibule  as  the  ministers  pressed  their  way 
out  of  the  church ;  some  to  make  final  prepar- 
ations for  their  departure  from  the  seat  of 
Conference;  others  hastening  to  meet  the  trains 
that  would  bear  them  home. 

Waiting  in  the  vestibule,  to  accompany  her 
husband,  was  the  wife  of  one  whose  new  place 
of  labor  had  just  been  announced.  The  following 
remarks  were  made  to  her  by  an  intimate  friend 
standing  near,  uttered  in  a  sympathetic  tone  of 
voice,  and  with  an  excited  manner :  '  It  is  too 
bad  ;  how  could  the  Conference  treat  your  hus- 
band so  :  he  is  deserving  better  things  ;  you  ought 
not  to  go.' 


172  PREVAILING   PRAYER 

The  reply  was  made  with  that  singular  calm- 
ness that  always  reveals  depth  of  Christian  trust. 
If  was  this  :  'We  have  committed  ourselves  fully 
to  God.  We  know  he  will  overrule  all.  We 
accept  life  just  as  he  permits  it  to  come  to  us. 
He  has  said,  *  All  things  w^ork  together  for  good 
to  them  that  love  God  '  We  believe  just  what  He 
has  said.  It  is  not  for  us  to  choose  our  way  ; 
we  may  innocently  have  a  preference,  but  our 
human  wish  might  conflict  with  His  choice.  We 
wish  above  all  things  to  be  in  harmony  with 
Him.  We  have  learned  to  interpret  His  choice  by 
the  providential  opportunities  which  He  opens 
before  us  daily.  If  these  opportunities  seem  to 
human  view,  insignificant  and  limited,  we  ought 
not  to  decide  that  they  are  so  really,  for  we  are 
not  in  a  position  to  measure  them  as  God  does. 
We  have  one  thing  absolutely  true  :  '  Thou  wilt 
keep  him  in  perfect  peace,  whose  mind  is  stayed 
on  Thee,  because  he  trusteth  in  Thee.  It  may 
seem  strange  to  you,  dear  friend,  that  we  should 
be  quiet  under  these  trying  circumstances,  but  it 
ought  not  thus  to  seem  to  you.  We  dare  trust 
our  heavenly  Father  with  an  implicit  confidence 
in  all  things.  Every  step  of  life  thus  far  has 
shown  how  tender  and  faithful  God  is  under  all 
circumstances.  We  will  go  to  our  new  appoint- 
ment gladly,  not  because  it  is  what  we  might 
have  chosen,  but  because  He  has  engaged  never 
to  leave  nor  forsake  us.' 

A  Christian  lady  was  standing  near,  and 
overheard  these  words.  She  had  not  yet  come 
to  know  the  reality  of  practical  faith.  She  said 
to  herself,  *I  will  follow  this   minister   and   wife, 


THE  PRAYER   OF   EAlttt.  173 

and  see  how  they  will  endure  the  test.  Will  they 
firmly  endure  ?  If  they  do  I  may  possibly  find 
that  rest  which  I  have  so  long  needed.* 

The  year  glided  swiftly  away ;  a  year  of 
increasing  influence,  a  year  of  gracious  revival  in 
the  church.  Every  department  was  prosperous. 
The  affection  of  a  grateful  people  was  boundless. 
All  through  the  year,  indeed,  the  tests  of  their 
faith  were  many.  But  their  profession  was  so 
genuine,  so  manifest  their  steady  faith,  that  the 
stoutest  unbeliever  was  silent,  and  the  number  in 
the  church  who  sbught  the  perfect  rest  of  faith 
was  greatly  multiplied. 

Years  afterward  came  a  joyful  testimony. 
The  lady  who  stood  in  that  vestibule,  and  who 
heard  such  words  of  practical  faith  from  the  lips 
of  the  minister's  wife,  was  brought,  through  these 
words,  to  know  her  full  privilege  in  Christ.  She 
came  to  her  one  day  and  said,  '  Do  you  remem- 
ber that  evening  at  the  close  of  Conference  ? 
Well,  the  reply  you  made  then  to  one  who  offered 
her  sympathy  convinced  me  that  you  had  some- 
thing that  I  had  not.  I  then  resolved  to  watch 
your  course,  and  if  you  endured  such  tests  as  I 
knew  were  sure  to  be  before  you,  I  would  never 
rest  until  I  found  the  same  experience.  I  saw 
your  unwavering  faith,  and  witnessed  the  result 
upon  others.  I  was  led  to  seek  the  same.  I 
have  found  this  rest.  Your  testimony  that  even- 
ing, unconsciously  to  you,  was  the  means  of 
bringing  me  into  the  same  Beulah  land  ;  and 
there  I  have  been  through  all  the  vicissitudes  of 
these  intervening  years.' " 


1^4  PREVAILING  PRAYER 

O,    TO   LEARN   THE    LESSON   OF    PERFECT   FAITH  ! 

**  It  would  seem  as  if,  when  this  lesson  is  fully 
learned,  the  soul  must  be  ready  for  entrance 
with  highest  honor  to  the  company  of  the  just 
made  perfect.  The  ability  to  plan  a  campaign 
and  keep  his  designs  absolutely  secret  is  con- 
ceded to  be  one  of  the  chief  characteristics  of  a 
great  general.  It  is  said  of  the  Duke  of  Well- 
ington that  in  the  conduct  of  the  peninsula  war, 
upon  which  his  fame  largely  rests,  he  was  con- 
stantly criticised  and  misunderstood.  He  could 
only  have  vindicated  himself  by  disclosing  his 
plans,  and  to  disclose  them  would  have  been  to 
frustrate  them.  He  even  had  to  accept  the  gen- 
eral appearance  of  a  beaten  commander,  retiring 
step  by  step  before  the  enemy,  allowing  him  to 
believe  that  he  was  being  driven  from  the  coun- 
try, while  in  actual  fact  he  was  fighting  ever 
victoriously. 

"With  breadth  and  foresight,  with  a  marvel- 
ous grasp  of  details  and  a  sure  eye  for  opportu- 
nities, with  swift  and  unerring  judgment  and 
unexampled  patience,  he  awaiteth  his  ovm  time, 
turned  the  tables  finally  upon  his  opponents,  and 
drove  them  from  the  field." 

We  commend  the  wise  and  successful  general, 
but  we  question  the  same  policy  in  the  Supreme 
Ruler.  We  say,  or  are  tempted  to  say,  ''  If  I 
had  control  of  affairs  I  would  not  let  them  be 
thus ;  why  does  God  permit  it  ? " 

"He  hides  Himself  so  wondrously, 
As  though  there  were  no  God  ; 
He  is  least  seen  when  all  the  powers 
Of  ill  are  most  abroad. 


THE   PRAYER   OF   FAITH.  175 

Or  He  deserts  us  at  the  hour 

The  fight  is  all  but  lost ; 
And  seems  to  leave  us  to  ourselves 

Just  when  we  need  Him  most." 

Why?    "To  the  intent  ye  may  believe/' 

HOW   MAY   MY    FAITH   BECOME   PERFECT  ? 

The  increasing  and  perfecting  of  faith  is  the 
work  of  both  God  and  man.  The  Divine  and 
human  cannot  be  separated  in  this  matter.  Faith 
is  said  to  be  the  ''fruit  of  the  Spirit,"  and  yet  it 
is  man's,  and  for  its  possession,  measure,  and 
act,  man  is  responsible.  While  it  is  true  that 
the  perfecting  of  faith  is  the  work  of  the  Lord 
Jesus  Christ,  by  the  Holy  Spirit,  yet  it  is  equally 
true  that,  ''by  works  (of  the  believer)  is  faith 
made  perfect."  God  gives  the  grace  of  faith,  or 
power  to  believe,  and  man,  God  helping  him, 
increases  his  faith  by  using  what  he  has,  that  is, 
receives  an  increase  of  grace  to  believe  more 
fully,  as  he  faithfully  uses  what  he  has  already 
received.  Perfect  faith  is  not  "a  state  wrought 
in  us  by  the  baptism  of  the  Holy  Spirit."  Faith 
is  not  a  state  any  more  than  love,  or  peace,  or 
joy  is  a  state.  The  Scriptures  nowhere  mention 
saving  faith  as  a  state.  It  is  a  fruit  of  the  Spirit 
in  the  same  sense  that  repentance  is  a  fruit  of 
the  Spirit.  Faith  "inwrought  in  us  by  the  bap- 
tism of  the  Holy  Ghost?"  Pray,  on  what  con- 
dition ?  The  baptism  of  the  Holy  Ghost  is  given 
in  answer  to  the  prayer  of  faith.  Then  the  pos- 
sesszoji  and  act  of  faith  invariably  precede,  and 
are  the  conditions  of  the  baptism  of  the  Holy 
Ghost.  Hence,  faith  as  an  act  cannot  follow  the 
baptism  of  the  Spirit;  though  in  the  baptism  of 
the  Spirit  is  given   more   of   the  grace  of   faith. 


i;6  PREVAltlJJG  MAVEia 

The  grace  of  faith  is  not  faith.  The  grace  of 
faith  and  natural  faith  united  and  blended  become 
saving,  sanctifying,  or  empowering  faith.  In  all 
faith,  except  the  gift  of  faith,  the  Divine  and 
human  unite  and  blend.  The  grace  of  faith  may 
be  "  definitely  sought  and  received,"  as  any  other 
grace  may  be  sought  and  received,  but  not  faith 
itself.  The  grace  of  saving  faith  is  a  gift  of  the 
Holy  Spirit,  which  He  inworks  into  our  natural 
faith  as  we  at  the  same  moment  work  out,  not 
the  faith  of  the  Holy  Spirit,  but  our  faith  toward 
and  in  God.  As  God  works  in  man  "to  will 
and  to  do  of  His  good  pleasure,"  so  at  the  same 
time  man  works  out  his  own  salvation  by  the 
enabling  grace  of  God.  The  Scriptures  invaria- 
bly imply  that  the  faith  of  believers  is  their  own, 
except  the  gift  of  faith,  and  hold  us  responsible 
for  its  possession  and  act.  Hence,  if  the  prayer 
of  the  apostles ;  *'  Lord  increase  our  faith,"  is 
correct,  it  must  be  understood  that  they  were 
asking  for  the  grace  of  faith ;  or  what  is  proba- 
ble, they  did  not  know  enough  about  the  subject 
of  saving  faith  at  this  time  to  really  understand 
what  they  were  saying.  This  prayer  of  the 
apostles  was  made  before  Christ  "opened  their 
understanding  that  they  might  understand  the 
Scriptures,"  and  before  they  had  received  that 
"anointing"  which  "teacheth  you  of  all  things." 
Now  you  may  repeat  your  question :  How 
may  I  attain  to  the  possession  and  use  of  the 
greatest  measure  of  faith  possible  ?  First,  you 
must  submit  yourself  to  God's  will  perfectly. 
Again,  use  what  faith  you  have  as  constantly  and 
vigorously  as  possible.    A  life   of   prayer   is   the 


tHE    PRAYER   OF   FAITH.  Iff 

only  soil  In  which  faith  will  grow,  and  continue 
strong.  As  you  Increase  your  faith,  act  it  in 
works  *'  By  works  is  faith  made  perfect."  Over- 
coming trials,  difficulties,  obstacles,  etc.,  is  the 
method  by  which  faith  is  increased  and  perfected. 
The  question  is,  are  we  willing  to  go  into  the 
furnace,  that  we  may  have  a  faith  that  will 
''  qtiench  the  violence  of  fire  f  Our  Father  permits 
burdens  to  come  upon  us :  nay,  with  His  own 
loving  hands  He  rolls  them  upon  us,  that  we,  in 
rolling  them  back  on  Him,  may  become  strong  in 
faith.  Thus  the  Lord  puts  us  through  spiritual 
gymnastics,  that  He  may  bring  out  in  acts  of  faith; 
and  other  works,  the  grace  that  He  has  put  in  us. 

PRAYER   AND    FASTING. 

Prayer  must  be  accompanied  by  fasting,  in 
some  cases,  that  faith  may  reach  its  greatest 
possible  strength. 

now   TO   BEGIN. 

Muller  says  :  *'  Begin  in  a  little  way  at  first. 
I  was  able  to  trust  the  Lord  for  ten  cents,  then 
for  ten  dollars,  then  for  a  hundred  dollars,  then 
for  one  hundred  thousand  dollars,  and  now  with 
the  greatest  ease  I  could  trust  Him  for  millions, 
if  there  was  occasion.  But,  first,  I  should  quietly, 
carefully,  deliberately  examine  and  see  whether 
what  I  was  trusting  for  was  something  in  accord- 
ance with  His  promise  in  His  written  Word.  If 
I  found  it  was,  the  amount  of  difficulties  would  be 
no  hindrance  to  my  trust.  Fifty -one  years,  and  God 
has  never  failed  me  P' 

FAITH   MAY   ALWAYS    INCREASE. 

Perfection  of  faith  does  not  imply  that  our 
faith   may  not   be   increased.     Perfection  of  faith 


tyB  PREVAILING    PRAYER 

means  that  it  so  possesses  the  heart  as  to  exclude 
all  doubt  of  the  fulfillment  of  God's  Word, 
whatever  the  circumstances.  After  this  faith  has 
mastered  all  doubt,  it  may  increase  with  rapidity, 
just  as  love  to  God  and  man,  having  become 
perfect,  and  having  mastered  all  that  is  contrary 
to  love,  it  may  increase  with  great  rapidity  forever. 

THE   MEASURE   OF   THE   GRACE   OF   FAITH. 

The  degree  of  our  apprehension  of  the  obliga- 
tions upon  us  to  God  and  man,  and  the  complete- 
ness of  our  surrender  to  them,  is  the  measure  of 
the  grace  of  faith  bestowed.  The  degree  of  the 
Holy  Spirit  possessed  is  the  measure  of  the  grace 
of  faith  used.  The  grace  of  faith  wont  believe 
itself.     It  is  ours  to  use  it  in  prayer. 

POWER   AND    FAITH. 

Power  to  accomplish  what  is  promised  always 
accompanies  faith  for  what  is  promised,  and  is  in 
proportion  to  our  faith. 

KNOWLEDGE   OF   PRAYER   IMPORTANT. 

He  who  has  the  largest  knowledge  of  the 
subject  of  prayer  can  believe  for  the  greatest 
blessing,  with  the  greatest  ease  and  certainty. 
*'  Lord,  teach  us   (how)   to  pray." 

COMPASS   OF   faith's  VISION. 

Only  they  who,  with  Stephen,  are  '*  full  of  faith 
and  the  Holy  Ghost,"  are  permitted  with  him  to 
"  behold  the  glory  of  God,  and  Jesus,  standing  on 
the  right  hand  ot  God." 

EQUAL,    YET  NOT   EQUAL. 

The  faith-power  of  two  or  more  persons  is 
not  equally  developed,  along  all  lines  of  Christian 
activity.  The  faith  of  the  evangelist  is  stronger 
for  the  salvation  of  souls  than  for  anything  else, 


THE   PRAYER   OF   FAITH.  179 

because  God  has  called  him  to  do  that  work, 
specifically,  and  he  has  believed  along  that  line 
as  a  specialist.  Muller's  faith  is  strongest  when 
asking  God  for  money  to  feed  and  clothe  hungry 
orphans.  Doctor  Cullis'  faith  is  stronger  for 
physical  healing  of  the  sick  and  infirm  than  for 
anything  else.  The  physical  power  of  the  black- 
smith's arm  and  that  of  the  oarsman  may  be  equal, 
but  that  of  the  blacksmith  will  achieve  far  greater 
results  at  the  anvil  than  that  of  the  oarsman  :  L 
e.,  faith  is  most  effective  al^ng  the  lines  of  its 
habitual  operations. 

UNBELIEF,    OR    WANT   OF    FAITH  ?      WHICH  ? 

Is  a  failure  to  secure  an  answer  to  prayer  at 
a  given  moment,  evidence  of  unbelief  ?  Not  nec- 
essarily. It  takes  time,  more  or  less,  for  even  a 
perfect  faith  to  do  its  work ;  just  as  it  takes 
time  for  a  mechanic  to  do  a  piece  of  work. 
The  believer  may  rightfully  say  at  the  beginning, 
because  of  the  realization,  a  hundred  times 
repeated,  of  the  faithfulness  of  God  :  "  I  know 
that  if  I  meet  the  conditions  required  of  me,  as 
I  may,  my  prayer  will  be  answered."  He  has  no 
more  doubt  at  the  beginning  than  at  the  moment 
he  takes  the  answer,  yet  at  the  beginning  he 
could  not  obtain  the  answer  at  once  for  the 
specific  object  asked  for.  To  illustrate  :  Here  is  a 
moral  hero  who  has  conquered  in  every  one  of  a 
thousand  successive  battles ;  whose  faith  is  so 
perfect  that  he  hails  with  joyful  anticipation,  at 
the  beginning  of  every  battle,  the  victory  that  is 
certain  to  crown  his  effort.  He  is  full  of  holy 
confidence.  Never  for  a  moment  questions  the 
possibility  or  the  certain  realization  of  an  answer 


igO  PREVAILING   PRAYER* 

to  his  prayer,  yet,  in  a  given  instance,  he  prays 
for  days,  v^eeks  and  months  before  faith  secures 
an  answer  for  the  specific  object  asked  in  prayer. 
All  that  is  necessary  to  reach  the  desired  object 
of  faith  is  to  put  into  practice  —  to  use  his  faith 
by  prayer  and  v^orks  until  the  object  is   realized. 

DISTINCT   OBJECTS   OF   FAITH   REQUIRE   SEPARATE 
EFFORTS   OF   FAITH. 

The  use  of  faith,  or  its  practice  for  a  specific 
object,  is  of  avail  for  that  one  object,  and  that 
only.  Hence  every  new,  successive  object  of 
prayer  requires  a  new  effort  of  faith,  and  more 
or  less  continuous.  A  Christian  prays  for  the 
salvation  of  a  certain  sinner.  After  an  hour,  a 
day,  a  week,  or  a  month's  praying,  according  to 
his  fervency,  faith  does  its  work  for  that  result, 
and  he  has  ''the  full  assurance  of  faith."  And 
the  lost  is,  or  will  be,  saved.  Now,  he  desires 
the  salvation  of  another  sinner  ;  the  work  of  faith 
for  the  first  will  not  avail  for  the  second  (although 
victory  for  the  first  inspires  the  petitioner  with  a 
holy  confidence  that  he  may  have  what  he  will 
again  and  again,  so  that,  having  learned  the 
way  to  victory,  it  is  easier  to  gain  each  succes- 
sive victory) ;  I  say  the  work  of  faith  for  the  first 
will  not  avail  for  the  second.  He  must  begin 
where  he  began  in  the  first  instance,  and  put 
forth  a  greater  or  less  effort  before  faith  shall 
have  done  its  work.  So  it  is,  respecting  a  revival 
in  one  place,  then  in  another.  Each  successive 
revival  requires  a  distinct  effort  at  a  throne  of 
grace — a  distinct  work  of  faith. 

FAITH   MAY   BE   GENUINE   THOUGH   IMPERFECT. 

"The  infirm  woman  doubts,  yet  she  believes; 


THE    PRAYER   OF    FAITH.  l8l 

cross  currents  of  emotion  agitate  her  soul.  She 
is  afraid,  yet  emboldened  by  her  very  despair. 
As  to  our  faith,  its  ideal  perfection  would  be  that 
it  should  be  unbroken — undashed  by  any  speck  of 
doubt,  but  the  reality  is  far  different.  It  is  no 
full-orbed  completeness,  but  at  the  best  a  growing 
segment  of  reflected  light,  with  many  a  rough 
place  in  its  jagged  outline;  prophetic  of  increase, 
with  many  a  deep  pit  of  blackness  on  its  silver 
surface,  with  many  a  storm-cloud  sweeping  across 
its  face,  conscious  of  eclipse,  and  subject  to 
change ;  and  yet  it  is  the  light  which  He  has  set 
to  rule  the  night  of  life,  and  we  may  rejoice  in  its 
crescent  beam.  We  are  often  tempted  to  question 
the  reality  of  faith,  in  ourselves  and  others,  by 
reason  of  the  unbelief  and  disbelief  which  exist 
with  it.  But  why  should  we  do  so  ?  May  there 
not  be  an  inner  heart  and  center  of  true  trust, 
with  a  nebulous  environment  of  doubt,  through 
which  the  nucleus  shall  gradually  send  its  attracting 
and  consolidating  power,  and  turn  it  to  firm 
substance  ?  May  there  not  be  a  germ  infinitesimal, 
yet  with  a  real  life  throbbing  in  its  microscopic 
minuteness,  and  destined  to  be  a  great  tree,  with 
all  of  the  fowls  of  the  air  lodging  in  its  branches  ? 
May  there  not  be  hid  in  a  heart,  a  principle  of 
action  which  is  obviously  marked  out  for  supremacy, 
though  it  has  not  yet  come  to  sovereign  power 
and  manifestation  in  either  the  inward  or  outward 
being  ?  Where  do  we  learn  that  faith  must  be 
complete  to  be  genuine  ?  Our  own  weak  hearts 
say  it  to  us  often  enough,  and  our  lingering 
unbelief  is  only  too  ready  to  hiss  into  our  ear  the 
serpent's    whisper,    'You   are   deceiving   yourself. 


l82  PREVAILING    PRAYER 

Look  at  your  doubts,  your  coldness,  your  forget- 
fulness.  You  have  no  faith  at  all.'  To  all  such 
morbid  thoughts,  v^hich  only  sap  the  strength  of 
the  spirit,  and  come  from  beneath,  and  not  from 
above,  v^e  have  a  right  to  oppose  the  first  great 
lesson  of  this  story  (of  the  infirm  v^oman)  of  the 
reality  of  an  ^;/^perfect  faith.  The  old  prayer  is 
never  offered  in  vain  when  offered,  as  at  first, 
with  tears — 'Lord,  I  believe.  Help  Thou  mine 
unbelief  ! ' 

FAITH   THE   MEASURE   OF   GRACE   RECEIVED. 

"  On  the  one  hand.  His  (Christ's)  grace  is 
infinite,  and  is  given  to  every  one  of  us  '  according 
to  the  measure  of  the  gift  of  Christ,'  with  no 
limitation  but  His  own  unlimited  fulness.  On  the 
other  hand,  the  amount  which  we  receive  from 
that  inexhaustible  store  is  at  each  successive 
moment  determined  by  the  measure,  purity  and 
intensity  of  our  faith.  On  His  part  there  is  no 
limit  but  infinity.  On  our  side,  the  limit  is  our 
capacity,  and  our  capacity  is  settled  by  our  desires. 
His  word  to  us  ever  is  :  *  Open  thy  mouth  wide, 
and  I  will  fill  it ; '  and  *  be  it  unto  thee  even  as 
thou  wilt.'  " — Alex.  McLaren. 

MISCELLANEOUS. 

Weakness  of  faith  is  an  evidence  of  infancy  in 
Christ,  or  unfaithfulness  in  His  service.  "Every- 
thing in  the  kingdom  of  darkness,  and  the  kingdom 
of  light  must  bow  to  the  power  of  faith. 

In  the  spiritual  world  failure  has  but  one 
(root)  cause;  that  is  the  want  of  faith.  Faith  is 
the  one  condition  on  which  all  Divine  power 
comes  into  man,  and  works  through  him." 


THE    PRAYER    OF    FAITH.  I83 

"  HAVE   FAITH   IN   GOD  " 
"  Have  faith  in  God,  for  He  who  reigns  on  high 
Hath  borne  thy  grief,  and  hears  the  supphant's  sigh  ; 
Still  to  His  arms,  thine  only  refuge,  fly. 

Have  faith  in  God  ! 

"Fear  not  to  call  on  Him,  O  soul  distressed ! 
Thy  sorrow's  whisper  woos  thee  to  His  breast ; 
He  who  is  oftenest  there  is  oftenest  blest. 

Have  faith  in  God ! 

"  Lean  not  on  Egypt's  reeds  ;  slake  not  thy  thirst 
At  earthly  cisterns.    Seek  the  kingdom  first. 
Though  man  and  Satan  fright  thee  with  their  worst, 

Have  faith  in  God  ! 

*'  Gc,  tell  Him  all !     The  sigh  thy  bosom  heaves 
Is  heard  in  heaven     Strength  and  praise  He  gives 
Who  gave  Himself  for  thee.    Our  Jesus  lives  : 

Have  faith  in  God  ! 

— Anna  Shipton. 


LECTURE  X. 

PREVAILING    PRAYER    THE  PRAYER   OF  FAITH ;  OR, 
THE  TRIALS  AND  TRIUMPHS  OF  FAITH.  . 

SCRIPTURE    STATEMENT. 

*'  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who,  according  to  His  abundant 
mercy,  hath  begotten  us  again  unto  a  lively 
hope,  by  the  resurrection  of  Jesus  Christ  from 
the  dead  to  an  inheritance  incorruptible  and 
undefiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  you,  who  are  kept  by  the  power  of 
God  through  faith,  unto  salvation,  ready  to  be 
revealed  in  the  last  time  ;  wherein  we  greatly 
rejoice,  though  now,  for  a  season,  if  need  be,  ye 
are  in  heaviness  through  manifold  temptations 
(why?);  that  the  trial  of  your  fail  h  being  much 
more  precious  than  that  of  gold  that  perisheth, 
though  it  be  tried  zuith  fire,  might  be  found  unto 
praise  and  honor  and  glory,  at  the  appearing  of 
Jesus  Christ,  whom  having  not  seen,  ye  love  ;  in 
whom,  though  now  ye  see  Him  not,  yet  believing, 
ye  rejoice  with  joy  unspeakable  and  full  of  glory ; 
receiving  the  end  of  your  faith,  even  the  salva- 
tion of  your  souls."     (i   Pet.  1:3-9.) 

TRIAL   OF    FAITH. 

"  We  are  always  thankful  for  roses,  but  seldom 
for  thorns.  Frequently  the  thorns  are  the  better 
for  us.  Trials  are  blessings.  Tears  make  rain- 
bows. Paul  winced  under  the  thorn  in  the  flesh, 
but  finally  saw  the  grace  in  it.    So  imperfect  are 

[184] 


THE   PRAYER    OF    FAITH.  I85 

we,  and  in  such  a  disordered  world,  that  there 
is  much  call  for  discipline.  At  the  first  impulse  we 
are  often  certain  we  are  right  on  almost  all 
questions  which  come  to  us ;  but  maturer  thoughts, 
wider  experiences,  and  instructive  years  are  sure 
to  show  us  that  mistakes  in  judgment,  experience, 
conduct,  and  other  ways  are  certain  to  occur. 
Our  probation  has  in  it  more  than  time  ;  it  has 
corrective  and  instructive  elements.  In  it  is  our 
development.  Lessons  of  trust  need  to  be  learned 
in  order  to  make  succeeding  years  fruitful  and 
calm. 

How  shall  it  be  done  ?  God  sends  the  trial 
of  our  faith.  It  will  do  us  good." — Rev,  M,  V, 
B,  Knox, 

CERTAINTY   OF   FAITH's   TRIAL. 

We  are  so  environed  by  the  material — the 
sensuous,  which  so  constantly  claims  our  atten- 
tion, that  the  unseen — the  spiritual,  is  likely  to 
be  largely  out  of  mind.  This  being  a  fact,  and 
at  the  same  time  our  spiritual  and  eternal  inter- 
ests demanding  our  most  earnest  attention,  neces- 
sitate an  almost  continuous  battle  with  our 
legion  visible  foe.  We  are  so  accustomed  to 
being  influenced  and  controlled  by  the  bodily 
senses,  that  to  ''walk  by  faith"  in  all  things  nec- 
essary is  often  a  great  trial  of  our  faith,  and  the 
only  way  to  rise  above  these  trials  is  to  walk 
solely  by  faith.  Therefore  let  us  "fight  the  good 
fight  of  faith,"  that  we  may  ''  lay  hold  on  eternal 
life,  whereunto  thou  (we)  art  also  called."  It 
was  through  the  trial  and  triumph  of  their  faith 
that  the  moral  giants  of  olden  time  ''subdued 
kingdoms,  etc."    The  enemies  of   faith   are  both 


l86  PREVAILING   PRAYER 

subjective  and  objective.  *'  The  lust  of  the  flesh, 
the  lust  of  the  eye,  and  the  pride  of  life" — 
foes  that  "war  against  the  soul,"  that  they  may 
regain  their  lost  dominion,  must  be  kept  under 
foot,  or,  what  is  better,  "the  old  man  with  his 
deeds"  must  be  "put  off,"  and  "the  new  man, 
which  after  God  is  created  in  righteousness  and 
true  holiness,  after  the  image  of  Him  that  created 
him,"  must  be  ''  put  on."  The  objective  warfare 
and  trial  of  faith  consist  in  "  pulling  down  the 
strongholds  of  the  devil"  and  the  capture  of  his 
allies.  This  is  our  special  "high  calling"  as 
faithful  soldiers  of  the  Lord  Jesus  Christ. 

MYSTERIES    OF    FAITH's    TRIAL. 

"The  life  of  faith  has  other  trials  besides 
those  which  spring  from  the  cross  of  duty.  It  is 
generally  easy  to  distinguish  the  right  path  from 
the  wrong,  but  there  are  hours  when  the  Divine 
dealings  are  dark,  and  when  it  is  ours  to  trust 
God  even  in  darkness.  '  What  I  do  ye  know 
not  now,  but  ye  shall  know  hereafter,'  is  fre- 
quently the  only  word  of  comfort  we  can  grasp, 
and  our  duty  then  is  to  wait  for  light. 

The  relationship  in  which  God  stands  to 
humanity  as  its  Ruler  and  Guide,  and  His  actings 
as  a  father  toward  the  children  whom  He  would 
educate,  might  lead  us  to  expect  that  there 
would  be  many  things  done  by  Him  which  we 
fail  to  understand  at  the  time.  The  general  who 
has  planned  the  campaign  fully  comprehends  the 
bearing  of  the  different  moves  by  which  he  has 
determined  to  gain  a  certain  advantage.  To  the 
master-mind  the  marches  and  counter-marches, 
the  advances  and   the    retreats    are  all  necessary 


THE   PRAYER   OF   FAITH.  1 87 

for  the  purpose  in  view.  But  they  may  for  a 
while  prove  inexplicable  to  the  common  soldier. 
He  does  not  rebel  on  that  account.  He  is  con- 
tent to  be  ignorant,  because  he  has  confidence 
in  his  commander.  In  like  manner,  when  we 
think  of  God  as  having  His  great  design,  which 
is  being  wrought  out  in  the  history  of  the  Church, 
it  should  not  appear  strange  that  there  should 
occur  periods  and  incidents  that,  for  a  while, 
confound  our  own  expectations.  And  if  we  are 
children,  also,  of  the  great  Father,  we  need  not 
wonder  if,  in  His  training,  many  things  have  to 
be  determined  for  us  in  spite  of  our  own  wishes, 
and  of  the  value  of  which  we  may  remain  long 
in  ignorance. 

The  life  of  Abraham  was  made  up  of  a  series 
of  mysterious  commands.  The  loss  of  Joseph 
and  the  taking  away  of  Benjamin  were,  for  many 
a  day,  dark  as  midnight  to  Jacob.  The  death 
and  burial  of  Christ  formed  a  disappointment 
which  almost  shattered  the  faith  of  His  disciples. 
'We  trusted  that  it  had  been  He  which  should 
have  redeemed  Israel  ;  and  to-day  is  the  third 
day  since  these  things  were  done.'  Martha  and 
Mary  were  plunged  in  greater  sorrow  from  the 
apparent  neglect  of  Jesus  than  from  the  loss  of 
their  brother." 

The  methods,  ways,  and  means  by  which 
faith  is  most  severely  tried  are  hidden  from  us. 
If  we  could  know  how,  or  by  what  means  God 
would  answer  our  prayers,  for  others,  for  instance, 
how  easy  it  would  be  to  believe  !  But  it  is  the 
province  of  faith  to  carry  us  beyond  perception^ 
We  look  in  vain  for  the  how. 


l88  PREVAILING   PRAYER 

"  Similar  experiences  occur  in  life  now.  There 
are  some,  on  whom  stroke  follows  stroke,  and  from 
whose  heart  the  burden  of  grief,  disappointment, 
and  care  is  never  for  a  moment  lightened.  It 
seems  hard  that  while  others  enjoy  summer 
brightness,  their  sky  is  always  curtained  with 
gloom  ;  while  others  have  health,  they  have  pain 
and  weakness ;  while  others  prosper,  yet,  struggle 
as  they  may,  adversity  is  their  inevitable  doom. 
So  have  we  seen  happy  homes  strangely  visited 
by  sorrows  so  very  hard  as  to  have  been  the  last 
we  would  have  expected  from  the  hand  of  a 
loving  Father.  The  one  who  could  the  least  be 
spared,  suddenly  struck  down,  and  with  him  the 
stay  of  the  innocent  and  the  helpless,  shattered  ; 
the  mother  torn  from  the  clinging  arms  of  the 
child ;  or  the  infant,  who  had  been  as  a  light 
from  heaven  in  the  home,  snatched  away  in  its 
spotless  beauty,  and  the  music  that  was  sweetest 
in  life  silenced  forever  !  Verily,  what  the  Lord 
does  at  such  times  *  we  know  not  now.'  It  is  all 
dark — utterly  dark  ;  and  all  that  the  faithful  heart 
can  do  is  to  lift  the  eye  from  the  mysteries  of 
earth  to  that  Presence  where  all  is  light,  where 
all  is  known,  and  to  wait  patiently  on  the 
Lord!'-JRev.  M.  V.  B.  K^tox. 

NATURE    OF    FAITH's   TRIALS. 

Allowing  the  mind  to  think  of  and  dwell  upon 
our  feeling,  or  want  of  feeling,  when  praying 
for  ourselves  ;  or,  allowing  ourselves  to  think  of 
the  wickedness  and  stubborness  of  the  ungodly, 
when  praying  for  them,  is  the  great  hindrance  in 
the  way  of  the  exercise  of  faith.  If  we  can  but 
shut  ourselves  up  with  God,  and  dwell,  in  thought, 


Me  prayer  of  faith.  r^9 

on  His  Infinite  love,  benevolence,  power  and 
veracity,  as  revealed  to  us  in  the  Holy  Scriptures, 
we  cannot  but  be  inspired  with  holy  confidence, 
and  repose  absolute  confidence  in  Him,  who  asks 
every  trusting  soul:  ''Is  there  anything  too  hard 
for  Me?'' 

WAYS   AND   MEANS   OF    FAITH's   TRIAL. 

*'  One  way  God  does  is  by  allowing  opposition 
to  come  to  us.  Jacob,  at  the  brook  Jabbok, 
gained  the  blessing  after  an  all-night  struggle. 
The  sailor  must  have  some  head  winds,  some 
storms,  some  nights  of  dark  uncertainty,  to  bring 
out  all  the  forces  and  resources  In  him.  The 
Christian  by  overcoming  personal,  social,  doc- 
trinal, or  other  kinds  of  opposition  grows  stronger, 
wiser,  purer.  Every  point  of  vantage  gained 
means  mounting  upward  toward  the  mind  that 
was  in  Christ  and  toward  heaven. 

Another  means  Heaven  has  of  trying  our  faith 
for  our  good  is  by  laying  responsibilities  on  us. 
Many  a  Sunday  School  superintendent  and 
teacher ;  many  a  young  man  consenting  to  preach, 
and  young  woman  to  go  as  missionary,  have 
found  wonderful  enlargement  in  doing  duty.  It 
was  hard,  but  blessed.  In  the  little  duties  that 
seem  irksome  there  is  often  a  purpose  of  the 
Lord  to  bring  us  into  ways  of  perfect  trust  and 
confidence.  Every  trial  of  faith,  whether  by  oppo- 
sition, responsibilities,  duties,  temptations  per- 
mitted. Is  one  of  God's  ways  of  making  the  most 
of  us.  Christ  was  made  perfect  through  suffer- 
ing, and  we  may  rejoice  that  in  trials  the  heavenly 
Father  has  such  beneficent   purposes   toward   us. 


tgO  f>REVAlLING  PRAYEft. 

To   make   man    like    Christ    is   the    eagerness   of 
Heaven."— i^^z/.  M.  V,  B.  Knox. 

REASONS   FOR   FAITh's   TRIALS. 

(i.)  There  is  a  necessity  growing  out  of  the 
Tiature  of  faith.  Faith  commits  itself  on  the  tes- 
timony of  another  —  testimony  to  realities  invisi- 
ble and  future,  which  cannot  be  perceived ;  cannot 
be  demonstrated  ;  cannot  be  apprehended  but  by 
faith.  Thus  faith  going  beyond  the  senses, 
beyond  perception,  stark  alone — reason  having 
pointed  the  way,  steps  out  into  the  beyond  on 
the  bare  testimony  of  another,  when  to  the  senses 
and  perception  there  seem  insurmountable  diffi- 
dulties  in  its  way.  (2.)  The  trial  of  faith  is  a 
necessity  because  no  grace  or  faculty  is  strength- 
ened and  perfected  except  by  trial.  Even  "the 
Captain  of  our  salvation"  was  made  "perfect 
through  suffering" — trial;  perfect  in  the  graces 
of  His  character.  In  the  garden  He  most  earn- 
estly prayed  that  the  cup  might  pass  from  Him 
if  it  could  be  possible,  yet,  said  He :  "  Not  My 
will  but  Thine.''  At  that  moment  was  He  "made 
perfect .  "  How  the  faith  of  Columbus  strength- 
ened as  obstacles  increased  and  towered  in  his 
pathway !  How  the  faith  of  Paul  and  others 
strengthened  by  trial  I  "We  glory  in  tribula- 
tion, knowing  that  tribulation  worketh  patience, 
etc.,"  and  faith  too.  The  "first  glad  faith  of  the 
soul  is  not  strong.  Struggles  and  temptations 
must  oppress  it,  but  they  may  mature  it.  They 
purge  its  eye  until  it  sees  the  dawn  of  coming 
day  and  victory,  and  becomes  conscious  of  the 
presence  of  the  unseen  Almighty  One  by  its 
side."     Faith  surrounded,  as  it  is,  by   the  powers 


THE    PRAYER    OF   FAITH.  IQI 

of  the  Visible  must  resist  them  or  perish !  Its 
resistance  gives  its  force.  Therefore,  faith  must 
be  tried  that  it  may  be  strong,  Abraham's  faith 
is  an  example.  "  He  went  out  not  knowing 
whither  he  went,"  yet  *'  he  staggered  not  at  the 
promise  of  God."  Just  when  we  seem  most  to 
need  Divine  manifestations,  then  it  seems  not 
only  that  "  God  has  forgotten  to  be  gracious," 
but  the  powers  of  darkness  seem  to  be  mena- 
cingly triumphing,  and  we  cry  with  David  :  **  How 
long  wilt  Thou  forget  me,  O  Lord ;  forever  ? 
How  long  wilt  Thou  hide  Thy  face  from  me  ?" 
The  oft-tried  soldier  of  the  cross  knows  what 
this  means — that  when  all  things — even  God 
Himself  seems  to  fail  us  —  all  perceptible  and  con- 
scious support  has  utterly  given  away  and  nothing 
is  left  us — absolutely  nothijig-  but  the  lone,  naked 
promise,  we  sink  into  conscious  weakness  and 
utter  helplessness !  Why  ?  That  His  strength 
may  be  made  perfect  in  otir  weakness.  When  in 
the  furnace,  faith  is  severely  tried  and  thoroughly 
purified,  then  appears  ''the  form  of  the  Fourth 
*  *  like  the  Son  of  God."  Spiritual  greatness 
is  the  child  of  a  thoroughly  tried  and  fully 
developed  faith.  While  Christ  remained  visibly 
present  with  His  disciples,  they  remained  mate- 
rialistic arid  selfish;  but  when  they  had  to  "walk 
by  faith  and  not  by  sight,"  how  spiritual,  holy, 
and  powerful  they  became  ! 

TRIAL   OF   A  YOUNG  CHRISTIAN'S   FAITH. 

A  man,  who,  at  his  conversion  had  a  very 
joyful  experience,  but  his  faith  being  tested  he 
got  into  gloom,  and  came  to  the  minister  inquir- 
ing :  ''Has  God  forsaken  me?"     "Did  you  ever 


192  PREVAILING  PRAYER 

pass  through  a  tunnel,"  asked  the  minister. 
"Certainly  I  have/'  replied  the  man.  "But  I 
don't  see  v^hat  that  has  to  do  with  it."  "When 
you  were  in  the  tunnel  did  you  think  the  sun  had 
been  blotted  out,  and  existed  no  longer?"  "No, 
of  course  I  did  not ;  I  knew  the  sun  was  in  the 
sky,  just  the  same,  although  I  could  not  see  it 
just  then.  But  what  has  that  to  do  with  my 
experience  ? "  "  Were  you  very  much  distressed 
while  you  were  going  through  the  dark  tunnel  ? " 
"  No,  I  was  not.  I  knew  I  should  get  out  again 
into  the  light."  "  And  did  you  get  out  ? "  "I  am 
out  now  y  exclaimed  the  man  joyfully!  "I  see 
what  you  mean  !  The  facts  are  just  the  same, 
no  matter  how  I  feel,  and  I  am  to  rejoice  in  the 
/acts  and  not  in  my  feelings.  I  see  !  I  see  !" 
TRIAL  OF  Luther's  faith. 
"On  the  morning  of  the  second  day  that  he 
was  to  make  his  appearance  before  the  Diet  of 
Worms,  Luther's  soul  was  filled  with  a  horror  of 
great  darkness.  He  was  haunted  with  the  fear 
that  he  should  wreck  the  cause  entrusted  to  him, 
and  give  the  enemies  of  Christ  occasion  to 
triumph.  As  we  bend  our  ear  at  his  closet  door, 
we  hear  him  closing  his  prayer  :  "  O,  God  !  My 
God  !  hearest  Thou  me  not  ?  My  God  !  art  Thou 
dead  ?  No,  Thou  canst  not  die !  Thou  hidest 
Thyself  only !  Thou  hast  chosen  me  for  this 
work.  I  know  it  well  !  Act  then,  O,  God  !  Stand 
at  my  side  for  the  sake  of  Thy  well  beloved  Son, 
Jesus  Christ,  who  is  my  defence,  my  shield  and 
my  strong  tower  !  Lord,  where  stayest  Thou  ? 
O,  my  God  !  Where  art  Thou  ?  Come,  come,  I 
am  ready  to   lay  down   my  life   for   Thy   truth ! 


THE    PRAYER   OF   FAITH.  193 

Thy  Word  is  my  assurance  !  My  soul  belongs  to 
Thee  !  It  shall  abide  forever  with  Thee*  O,  God 
help  me  !    Amen  !  " 

AN   ILLUSTRATION    FROM   THE   WORD. 

In  Mark  (9:14-29),  we  are  furnished  with  a  very 
apt  illustration  of  the  trial  and  triumph  of  faith. 
While  Christ,  with  Peter,  James  and  John,  were 
on  the  mount  of  transfiguration,  a  father  whose 
son  was  possessed  of  a  dumb  spirit,  had  brought 
his  son  to  where  he  supposed  Christ  was,  but 
not  finding  Him,  he  doubtless  acquainted  the 
apostles,  who  had  been  left  behind,  with  his 
errand,  and  we  have  reason  to  think  that  they, 
upon  finding  the  man  disappointed  in  not  finding 
the  Master,  said  to  him  :  ''We  can  cast  the  devil 
out  of  your  child,  bring  him  unto  us."  They  made 
the  attempt,  but  failed.  The  enemies  of  Christ 
were  looking  on,  and  saw  the  defeat  and 
gathered  about  the  discomfited  disciples,  and 
were  disputing  with  them  ;  doubtless  claiming 
that  their  Master  was  a  deceiver.  Whereupon 
the  blessed  Lord,  with  the  three,  made  His 
appearance,  and  "asked  the  Scribes  :  What 
question  ye  with  them  ?  And  one  of  the  multi- 
tude answered  and  said.  Master,  I  have  brought 
unto  Thee  my  son,  which  hath  a  dumb  spirit  * 
*  and  I  spake  to  Thy  disciples,  that  they  should 
cast  him  out,  and  they  could  not.  *  *  If  Thou 
canst  do  anything,  have  compassion  on  us  and 
help  us.  Jesus  said  unto  him:  If  thou  canst 
believe  ;  all  things  are  possible  unto  him  that 
believeth.  And  straightway  the  father  of  the  child 
cried  out  and  said,  with  tears.  Lord,  I  believe  ; 
help    Thou    mine    unbelief ! "     Christ,   the  great 


194  PREVAILING    PRAYfiR 

Deliverer,  commanded  :  *'  Bring  him  unto  Me.** 
Upon  the  failure  of  the  disciples  to  cast  out  the 
evil  spirit,  the  father's  faith  received  a  stunning 
blow;  but  in  the  presence  of  the  Master  Himself, 
hope  revived,  and  ''They  brought  him  unto  Him.' 

The  *'  if,"  of  unbelief,  had  gotten  into  the 
father's  heart.  "If  Thou  canst  do  anything, 
etc."  Brethren,  did  this  little  ''  if,"  of  unbelief, 
ever  get  into  your  hearts  and  trouble  you  ?  How 
many  times  the  prayer — "  If  Thou  canst  do  any- 
thing, have   compassion  on  us  and  help  us,"    has 

gone    up    for !     Effort    after    effort 

has  been  made,  and  as  often  proved  a  total  or 
comparative  failure.  O,  if  Christians  would  exer- 
cise their  /az'^/i  half  as  much  as  they  do  their 
unbelief  what  displays  of  saving  power  would  be 
witnessed  !  Faith  must  be  exercised  until  such  a 
view  of  God's  willingness  and  almightiness  to 
save  is  obtained  as  will  fill  the  believer  with  holy 
triumph. 

"//  thou  canst  believe  I''  Unbelief  seeks  to 
throw  the  responsibility  on  Christ :  "  If  Thou 
canst  do  anything."  But  the  Master  throws  the 
responsibility  back  on  the  doubter:  "If  thou 
canst  believe  /" 

"  All  things  are  possible  to  him  that  believeth." 
An  all-conquering  faith  appropriates  all  con- 
quering power.  All  things  that  are  possible  for 
God  to  give,  within  the  conditions  of  the  gospel, 
are  possible  for  us  to  receive,  by  faith.  If  it  is 
possible  for  God  to  save  that  unsaved  one,  for 
whom  you  are  praying,  it  is  possible  for  you,  by 
the  help  of  the  Holy  Spirit,  to  believe  that 
He  will ! 


THE    PRAVER    OF   FAITH.  IQS 

•  ''Help  my  unbelief!"  How  appropriate  this 
prayer.  Help  me  with  pardon  of  my  unbelief, 
''for  whatsoever  is  not  of  faith  is  sin."  Unbelief 
gives  God  the  lie.  Only  Christ,  my  brethren, 
can  cast  out  this  doubt  devil.  The  weakness  of 
our  faith  is  the  measure  of  our  want  of  light,  or 
of  our  disobedience,  or  both.  "Fill  out  the 
deficiency  of  my  faith!"  Faith  reveals  unbelief. 
Each  grace  reveals  its  opposite.  This  father  had 
a  measure  of  faith,  but  not  sufficient.  Your 
prayer,  my  brethren,  reveals  that  you  have  a 
measure  of  faith,  or  you  would  not  pray  at  all. 
Faith  is  the  all-animating  principle  of  the  soul. 
The  soldier  of  the  Lord  Jesus  Christ,  "  full  of 
faith  and  power,"  courts  the  onslaught  of  the 
enemy,  rejoices  at  the  rattle  of  his  musketry  and 
the  roar  of  his  artillery ;  and,  in  holy  assurance, 
engages  the  foe. 

"Lord,  I  believe!"  Victory!  Faith  downed 
unbelief  and  got  it  under!  Is  this  the  trium- 
phant shout  of  your  trusting  heart  ?  "  Lord,  I 
believe?"  For  w/ia^  do  you  believe?  For  all 
that  it  is  possible  for  God  to  do  in ? 

"Come  out  of  him."  O,  with  what  infinite 
ease  redeeming  power  triumphed  over  the 
demoniac  spirit;  with  what  ease  the  Holy  Spirit 
overcomes  the  resistance  of  the  sinner,  when  the 
faith  necessary  is  exercised.  Shall  we  hear  the 
voice  of  the  Redeemer,  in  answer  to  prayer, 
saying  to  sin  in  one  after  another  of  our  unsaved 
friends:     "Come  out  of  him?" 

The  unbelief  of  the  parent  stood  between 
Christ  and  the  deliverance  of  his  child,  just  as  it 
does  to-day.     Do  not  understand  me  to  say,  that 


196  J^RfiVAlLING    PRAYER 

the  want  of  faith  by  the  Church  is  the  only  thing 

in  the  way  of   the    salvation    of   sinners    in  . 

Nay !  the  sinner  s  own  hands  are  crimson  with 
his  own  blood ;  but  without  the  faith  of  Christians, 
the  sinner  will  forever  remain  ''  dead  in  trespasses 
and  sin." 

''  If  thou  canst  believe,"  I  will  save.  Will  we 
take  the  Master  at  His  word  ?  How  many  will  join 
our  hearts,  our  faith  and  our  works  for  victory, 
regardless  of  what  may  be  in  the  way  ? 

"  This  faith  in  the  dark 

Pursuing  its  mark, 

Through  many  sharp  trials  of  love  ; 

Is  the  sorrowful  waste 

That  is  to  be  passed 

In  the  way  to  the  Canaan  above." 

— Madam  Guyon, 

ILLUSTRATIONS    OF   THE   TRIUMPHS    OF    FAITH. 

Mr.  Finney  tells  of  a  person  he  knew  (''  Father 
Nash")  who  kept  a  list  of  the  names  of  the 
persons  for  whom  he  prayed.  ''  I  have  had  the 
opportunity  to  know  a  multitude  of  persons,  for 
whom  he  became  interested,  who  were  immedi- 
ately converted."  At  Evans  Mills,  in  the  State 
of  New  York,  a  man  kept  a  low  tavern,  who  was 
a  terror  to  Christian  people.  *'  Father  Nash," 
said  Mr.  Finney,  *'  heard  of  this  man  and  put 
his  name  on  his  praying  list.  His  gift  of  prayer 
was  wonderful,  and  his  faith  almost  miraculous. 
Not  many  days  after,"  said  Mr.  Finney,  ''  we 
were  holding  an  evening  meeting  with  a  very 
crowded  house.  Who  should  come  in  but  this 
notorious  Mr.  D.  ?  People  feared  he  had 
come  to  make  a  disturbance,  and  some  got  up 
and  retired.     But  Father  Nash's  prayers  had  been 


THE    PRAYER    OF    FAITH.  197 

answered.  He  writhed  upon  his  seat,  and  soon 
arose  and  asked  if  he  might  say  a  few  words. 
He  made  a  most  humble  and  comprehensive  con- 
fession, and  was  converted."  This  kind  of 
praying  will  bring  the  stoutest  rebels  to  their 
knees,  and  into  the  dust  before  God.  I  repeat 
this  kind  of  praying.  The  want  of  this  kind  of 
praying  stands  in  the  way  of  the  world's  speedy 
Christianization  ! 

''  OUT   OF   THE    MOUTH    OF    BABES." 

Homeward  bound,  in  the  darkness  of  the 
night;  ''I  cannot  see  our  house,  papa,"  said  a 
little  girl,  anxiously.  ''  I  don't  know  the  way; 
where  are  we  going?"  (Trial  of  faith.)  Her  papa 
replied:  "I  can  see  the  way,  and  if  you  keep 
hold  of  my  hand,  I  will  take  care  of  you." 
(Assuring  declaration  and  promise.)  Then  grip- 
ing her  papa's  hand  a  little  tighter,  as  she 
trudged  on  where  he  led,  she  confidingly  said: 
"Yes,  you  know  the  way,  don't  you,  papa?  You 
will  take  care  of  your  little  girl,  because  you  love 
her;  won't  you,  papa?  (Triumph  of  faith).  O, 
my  brother — my  sister,  you  are  the  little  child, 
in  the  darkness  of  this  world.  God  is  your 
Father,  hand  in  hand,  leading  you  to  *' the  home 
over  there."  Amid  the  darkness,  trust  and  tri- 
umph I 

By  far  the  severest  trial  and  most  illustrious 
triumph  of  faith,  to  be  found  on  the  page  of 
history,  are  recorded  of  Abraham's  faith,  in  Gen- 
esis, twenty-second  chapter.  It  is  stated  that  "God 
did  tempt  Abraham."  He  did  not  incite  Abraham 
to  sin,  but  tested  his  trueness  to  Himself,  the  One, 
to   whom   supreme   devotion   is   due.     God   gave 


igS  PREVAILING   PRAYER 

Abraham  occasion  for  the  manifestation  of  his 
unswerving  devotion  to  Himself,  and  for  the 
development  of  his  faith;  that  both  might  stand, 
in  bold  relief,  before  the  eyes  of  the  coming 
generations  of  men,  as  an  example  of  supreme 
affection  for,  and  unstaggering  faith  in  God. 
"  Take  now  thy  son,  thine  only  son — Isaac,  whom 
thou  lovesl,  and  get  thee  into  the  land  of  Moriah 
and  offer  him  there  as  a  burnt  offering."  Every 
feature  in  the  case  was  calculated  to  give  a 
deeper  stab  to  the  loving  heart  of  the  father. 
His  only  son — the  son  of  promise,  must  die,  and 
that  by  his  \ov\ng  father  s  hand!  Who  can  imag- 
ine the  tempest  of  emotion  pent  up  in  that 
father's  heart  ?  Yet  he  "  conferred  not  with 
flesh  and  blood,"  but  "rose  up  early  in  the  morn- 
ing and  took  Isaac  his  son,  and  clave  the  wood 
for  the  burnt  offering,  and  rose  up  and  went 
unto  the  place  of  which  God  had  told."  During 
the  two  days  journey  he  had  this  painful  secret 
shut  up  in  his  heart.  Think  you  that  it  would 
not  have  been  far  easier  for  Abraham  to  have 
gladly  given  himself,  as  a  burnt  offering,  than 
his  dearly  beloved  son  ?  The  lone  father  and 
son  arrived  at  the  place  where  the  test  was  to 
reach  its  culminating  severity.  O,  that  question 
from  the  lips — perhaps  from  the  heart  of  Isaac! 
What  father,  but  Abraham,  would  not  have  reeled 
and  fallen  under  the  terrific  blow!  ''My  father 
*  *  behold  the  fire  and  the  wood  !  But  where 
is  the  lamb?  Is  the  father  stricken  dumb  ?  Lis- 
ten !  "  My  son,  God  will  provide  Himself  a  lamb  !  " 
Surely  the  father's  heart  must  have  been  in  his 
throat,  as  he  tremulously  answered  that  question, 


THE    PRAYER    OF   FAITH.  IQQ 

and  turned  away  his  face  that  the  unbidden 
tears  might  fall  unnoticed  by  the  unsuspecting 
son.  Abraham  built  the  altar  and  laid  upon  it 
the  wood.  But  for  the  full  consciousness  that  he 
was  acting  in  obedience  to  God's  will  the  effort 
would  have  been  too  great  a  strain  for  human 
endurance.  The  supreme  moment  has  come. 
''And  Abraham  stretched  forth  his  hand  and 
took  the  knife  to  slay  his  son."  It  was  enough  ! 
His  devotion  was  absolute  !  His  faith  was  all- 
masterful  !  *'  And  the  angel  of  the  Lord  called 
unto  him  out  of  heaven,  and  said,  Abraham ! 
Abraham  !  *  *  lay  not  thine  hand  upon  the 
lad  *  *  for  now  I  know  that  thou  fearest 
God,  seeing  that  thou  hast  not  withheld  thy  son, 
thine  only  son  from  Me." 

POWER    OF    FAITH. 

"If  ye  have  faith  as  a  grain  of  mustard  seed 
*  *  nothing  shall  be  impossible  unto  you." 
Why  ?  Because  faith  is  the  condition  that  invests 
you  with  omnipotence  to  do  God's  will.  ''  Nothing 
shall  be  impossible  unto  you,"  is  literally  true 
regarding  anything  agreeable  to  God's  will, 
because,  on  the  condition  of  faith,  God  has 
pledged  His  almighty  power  to  operate  in  us, 
and  through  us,  in  the  accomplishment  of  His 
perfect  will  in  us  and  thrott^h  us.  This  power  of 
faith  is  the  saving  power  of  God,  in  the  f;race  of 
faith.  The  marvelous  results  that  follow  the  act 
of  faith  are  wrought  by  the  operations  of  faith. 
''Thy  Jaith  hath  saved  thee."  "By  faith  the 
walls  of  Jericho  fell  down."  "  This  is  the  victory 
that  overcometh  the  world,  even  our  faith!' 
"  Faith  dares  believe  all  that   God   has   revealed 


200  PREVAILING   PRAYER. 

and  hope  for  all  that  God  has  promised  !  She 
reads  on  that  manger,  on  that  cross,  on  that 
rocky  sepulchre,  these  glorious  words:  'He  that 
spared  not  His  own  Son,  but  delivered  Him  up 
for  us  all,  how  shall  He  not  with  Him  also  Jreely 
give  us  all  things?'  And  there,  lifting  an  eagle 
eye  to  heaven,  she  rises  to  the  boldest  flights, 
and  soars  aloft  on  the  broad  wings  of  prayer." — 
Guthrie.  In  order  to  mighty,  and  unexampled 
revivals,  what  we  especially  need  is,  that  the 
whole  Church  go  down  on  our  knees,  and  on  our 
faces  before  God. 

CHRISTIAN   RESPONSIBILITY. 

Brethren,  where  does  the  responsibility,  as  to 
the  salvation  of  the  lost  —  of  this  community  rest  ? 
Not  on  Him  who  ''gave  His  life  a  ransom  for 
all."  Not  all  on  the  unsaved  themselves.  How 
many  of  these  church  members  can  stand  up 
here,  and  before  the  eyes  of  this  company,  hold 
up  their  hands  and  say  :  "  My  hands  are  clean 
of  the  blood  of  all  men  in  this  community?"  Until 
we  shall  have  exercised  all  possible  faith  for  the 
salvation  of  the  unsaved,  there  is  still  a  fearful 
responsibility  upon  us,  as  well  as  upon  sinners 
themselves,  and  not  until  we  shall  have  exercised 
all  possible  faith,  and  put  forth  all  other  reason- 
able, possible  effort  to  bring  sinners  to  Christ, 
should  we  attempt  to  excuse  ourselves  from 
further  effort,  by  saying  "sinners  are  free  agents, 
etc."  Behind  this  statement,  multitudes  of  culpably 
delinquent,  and  faithless  church  members,  take 
refuge,  and  let  sinners  within  their  reach,  slip 
into  hell.  The  great,  thrilling,  startling,  and 
overwhelming  question  is ;  "Have  /  put  forth  all 


THE    PRAYER    OF    FAITH.  201 

reasonable,  possible  effort  to  rescue  the  perishing?" 
This  question  is  not  to  be  decided  in  the  exceed- 
ingly dim  light  of  a  backslidden  state  of  heart, 
but  in  the  light  of  a  perfect  consecration  to  God, 
and  a  blessed  experience  of  that  love  that  con- 
strained the  Father  to  give  His  only  begotten  Son, 
etc." — that  love  that  constrained  the  Son  of  God  to 
empty  Himself  of  the  glory  He  had  with  the 
Father  before  the  world  was,  that  He  might 
make  Himself  of  NO  reputation,  and  as  a  servant 
of  ally  took  upon  His  soul  the  woes  of  the  world, 
poured  out  His  life  unto  death,  for  these  very 
sinners  about  us,  and  opened  up  :he  way  to  the 
throne  of  grace,  and  the  throne  of  God  !  !  O, 
brethren  !  to  be  Christians  is  to  be  Christ-like. 
To  love  like  Christ,  in  our  measure ;  to  sacrifice 
like  Christ,  and,  if  need  be,  to  die  like  Christ, 
that  sinners  may  be  saved  !  *'  If  any  man  have 
not  the  Spirit  of  Christ  he  is  none  of  His."  This 
question  is  to  be  decided  in  the  light  of  the 
value  of  a  human  soul,  in  the  light  of  the  blazing 
glory  of  an  endless  heaven,  and  in  the  light  of 
the  quenchless  flames  of  an  endless  hell !  It  is 
true  that  sinners  are  free  agents  and  because  they 
are  free  agents  still —  free  to  choose  eternal  life 
and  refuse  eternal  death,  they  may  be  saved  I 
And,  until  the  lost  about  us  are  eternally  saved 
or  eternally  damned,  and  while  you  and  I  live, 
your  responsibility,  and  mine,  will  not  cease. 
And,  whether  we  are  sufficiently  alive  in  Christ 
to  realize  it  or  not,  it  is  upon  us  as  the  awful 
weight  of  worlds  !  !  Alas  !  Alas  !  How  soon  it 
will  not  be  true  of  the  unsaved,  of  this  com- 
munity, that  they  will  be  free  to    choose   eternal 

14 


202  PREVAILING   PRAYER 

life  or  eternal  death  !  O,  God  help  us !  Do  not 
forget  that  the  hindrances  inherent  in  sinners 
are  God's  to  overcome.  The  battle,  the  victory, 
and  the  glory  are  His.  It  is  ours  to  obey  and 
believe  to  the  utmost. 

O,  for  a  faith  that  will  not  shrink, 
Though  pressed  by  every  foe, 
That  will  not  tremble  on  the  brink 
Of  any  earthly  woe  ! 

A  faith  that  shines  more  bright  and  clear 
When  tempests  rage  without ; 
Th  It  v/hen  in  danger  knows  no  fear, 
In  darkness  feels  no  doubt. 

— Charhs  fVesiey, 


LECTURE    XL 

PREVAILING  PRAYER   THE  PRAYER    OF  FAITH;   On\ 
FAITH  AND  ITS  CONCOMITANTS. 

FAITH    AND    REASON. 

Faith  is  not  begotten  by  superstition.  It  is 
not  opposed  to  reason.  It  is  a  rational  act,  and 
can  be  correct,  only,  when  the  understanding  is 
enhghtened.  It  is  neither  bhnded  by  prejudice 
nor  led  astray  by  error.  Reason  finds  its  sub- 
limest  expression  in  the  act  of  an  intelhgent 
faith.  The  scientist's  faith  as  to  the  unknown 
facts  of  nature,  is  no  more  certainly  piloted  by 
reason,  based  upon  known  or  probable  facts,  than 
the  Christian's  faith,  as  to  unknown  spiritual  ver- 
ities, is  piloted  by  reason,  based  upon  known  or 
probable  spiritual  realities.  True  faith  rests  upon 
facts,  just  as  the  statue  rests  upon  its  pedestal. 
A  thing  may  be  reasonable,  and  therefore  the 
object  of  faith,  yet  not  demonstrable.  Saving  or 
Christian  faith  often  leads  beyond  or  above  the 
reason  of  those  who  make  the  mistake  of  look- 
ing for  a  reason  in  the  realm  of  the  natural, 
which  can  be  found  only  in  the  realm  of  the 
supernatural.  Faith  invariably  leads  beyond  appre- 
hension, either  by  intuition,  the  senses,  or  demon- 
stration. That,  is  its  distinguishing  feature  ;  but 
it  never  leads  beyond  the  dictates  of  reason.  How 
often  an  after  experimental  knowledge  justifies  a 
foregoing  act  of  faith  in  God  —  a  faith  preceded 
by  a  reason,  founded  in  the  nature  of  God  only. 

[203] 


204  PREVAILING   PRAYER, 

Reason,  illumined  by  the  light  of  Divine  revela- 
tion, says:  God  is,  and  is  just  and  holy.  He 
commands  what  I  do  not  now  comprehend,  but, 
believing  ''that  He  is,  and  that  He  is  a  rewarder 
of  all  them  that  diligently  seek  Him,"  I  obey 
His  command,  and  take  Him  at  His  word.  "By 
faith  (not  by  an  understanding  of  the  case) 
Abraham,  when  he  was  tried,  offered  up  Isaac, 
and  he  that  had  7'ecewed  the  projnises  offered  up 
his  07tly  begotton  son,  of  whom  it  was  said  :  In 
Isaac  shall  thy  seed  be  called :"  (Had  he  acted 
on  his  knowledge  based  upon  the  pro^nises  only,  he 
would  not  have  obeyed  or  believed  God.  Isaac 
"  was  the  son  of  promise!'  Did  reason  dictate : 
"This  will  nullify  God's  promise?"  No!  But 
rather,  rising  above  the  natural,  into  the  super- 
natural, it  said :  "  God  is  holy  and  just.  It  is 
His  business  to  take  care  of  His  promises,  and 
the  business  of  His  servant  to  obey  Him  and 
believe  His  promises  still.")  Accounting  (by  rea- 
soning from  what  he  knew  of  God)  that  God  was 
able  to  raise  him  up,  even  from  the  dead  (the 
only  thing  God  could  have  done  and  kept  His 
promise,  had  Isaac's  life  been  taken) ,  from  which 
also  he  received  him  in  a  figure."  How  marvel- 
ously  the  reasonable  faith  of  Abraham  was  justi- 
fied, by  its  perfection  and  victory  !  The  unbeliever 
says  :  "  The  Christian  is  a  fanatic,  believing  with- 
out, or,  contrary  to  reason."  But,  by-and-by,  he 
experiences  (as  many  skeptics  have  done)  the 
blessedness  of  the  Christian  religion,  by  a  7'eason- 
able  faith,  and  his  experimental  knowledge  infalli- 
bly proves  that  his  act  of  faith  was  dictated  by 
the  highest  reason.    The  father   commands;    the 


THE    PRAYER    OF   EAITtt.  20§ 

obedient,  loving  child  says  :  "  I  can't  understand 
why,  but  father  knows,  and  I  will  obey  and  trust 
him."  But  he  does  not  obey  and  trust  without  a 
reason.  The  command  of  God  to  the  children  of 
Israel  to  ''go  forward,"  seemingly,  in  the  face  of 
insurmountable  difficulty,  seemed  to  the  ignorant 
multitude  ^^;2reasonable  ;  but  not  to  the  well- 
instructed  Moses.  Moses  had  such  a  knowledge 
of  the  supernatural  that  the  act  of  faith,  in 
stretching  out  his  rod  over  the  sea,  was  not  only 
in  harmony  with  his  reason,  but  what  his  reason 
dictated.  For  he  had  learned  by  experience, 
through  faith,  that  to  obey  God  was  always  rea- 
sonable, because  of  what  God  is.  The  fact  is, 
seldom  does  faith  go  as  far  in  religious  matters 
as  right  reason  dictates.  Faith  is  taking  God  at 
His  word,  but  finds  its  reasonable  basis  in  the 
nature  of  God.  Not  necessarily  in  an  experimen- 
tal knowledge  of  God,  at  first ;  but  a  knowledge 
that  comes  of  reasoning  from  the  known  to  the 
ufikxiO^NXi.  I  find  myself  under  law.  Law  neces- 
sarily supposes  a  law-giver.  That  law-giver  must 
be  intelligent,  hence,  personal.  I  learn  who  the 
law-giver  is  from  the  natttre  of  his  laws,  or,  by 
other  manifestations  of  himself.  I  find  his  laws 
are  just  and  holy,  therefore  he  must  be  just  and 
holy.  Here  I  find  a  basis  for  reason,  and  for  a 
reasonable  faith  in  the  realm  of  the  supernatural, 
as  well  as  in  the  natural.  No  Christian  believes 
anything  without  a  reason,  and  to  him  a  good 
reason.  We  are  exhorted  to  be  ''  able  to  give  a 
reason  for  the  hope  that  is  in  us."  He  knows 
why  he  believes.  Never  does  he  ask  or  expect 
anyone  to  believe  without  furnishing  a  reasonable 


206  PREVAILING   PRAYER 

basis  of  faith.  He  says  to  the  penitent  sinner 
(who  already  assents  to  the  testimony  of  God  In 
the  Gospel) :  ''  You  may  receive  pardon  because 
God  sa,ySy  In  His  Word,  'Let  the  wicked  forsake 
his  way  and  the  unrighteous  man  his  thoughts,'  etc." 
This  reason  for  faith,  given  by  the  believer,  is 
accepted  as  valid,  by  the  penitent,  and  resting 
his  faith  on  the  truthfulness  of  God's  testimony, 
as  seen  by  the  light  of  reason,  he  takes  God  at 
His  word,  and  Is  saved.  So  every  act  of  a  gen- 
uine faith  is  based  on  the  most  valid  of  reasons; 
nor  can  faith  act  without  a  reason.  Hence, 
underlying  all  faith  Is  doctrine — formulated  truth, 
or  supposed  truth — reason.  Man  Is  a  sinner — 
doctrine.  God  only  can  forgive — doctrine.  He 
has  declared  that  He  will  forgive  on  condition 
of  faith  —  doctrine.  ''Therefore"  (for  this  reason), 
says  the  penitent,  "I  believe  God  fulfills  His 
promise  and  saves  me."  The  mind  must  first  be 
satisfied  by  Investigation,  or  by  some  other  way 
that  the  testimony  Is  rational  —  is  of  God.  When 
thus  convinced  that  the  Bible  Is  the  Word  of 
God,  the  mind  Is  ready  to  take  another  step, 
viz.,  to  believe — to  act,  and  rest  upon  the  tes- 
timony. 

Reason  is  the  guide  of  faith,  as  In  a  dark 
night,  one  with  a  lantern,  going  before  a  trav- 
eler shows  him  the  road,  and  .the  dangers  to  be 
avoided.  Reason  investigates,  seeks  for  and 
weighs  evidence,  and  announces  the  result  to 
faith !  Faith  merely  receives  the  report  and  acts 
upon  It;  but,  from  its  special  character,  makes 
no  Independent  observations  and    inquiries.    The 


THE   PRAYER   OF   FAITH.  207 

responsibility  for  faith's  action,  is  entirely  sus- 
pended on  the  findings  and  report  of  reason. 

Reason  is  the  foundation  of  all  certainty.  It 
is  our  security  against  error.  As  to  religious 
matters,  its  chief  function  is  to  investigate  the 
credibility  of  the  evidence  of  that  which  is  pro- 
posed to  us  as  a  Divine  revelation,  by  proving  the 
evidence  competent,  or  incompetent.  When  the 
evidence  is  found  to  be  competent,  then,  upon 
the  authority  of  God's  Word,  the  mind,  by  faith, 
accepts  what  the  understanding  may  not  grasp, 
or  the  reason  demonstrate.  Yet  it  is  the  height 
of  reason  to  do  this  very  thing.  Reason  is  to 
judge  of  the  credibility  of  the  testimony  as  to 
the  divinity  of  the  Scriptures,  as  a  revelation 
from  God,  from  the  evidence  but  not,  directly, 
of  the  truthfulness  or  wisdom  of  the  things 
revealed.  The  evidence  being  competent,  the 
truthfulness  and  wisdom  of  the  things  revealed 
cannot  be  rationally  doubted,  though  they  be  far 
beyond  our  comprehension. 

But  are  we  to  believe  things  true  and  from 
God,  that  are  contradictory  to  sense  and  reason  ? 
Real,  and  evident  contradiction  no  sane  man  can 
believe  ;  but  granted,  that  the  evidence  sustain- 
ing the  Bible,  as  the  Word  of  God,  is  competent, 
there  are  no  real  contradictions  in  the  Word  of 
God.  There  are,  to  the  uninformed,  seeming 
contradictions,  and  unless  we  have  such  an 
insight  into  '*  the  mystery  of  godliness,"  as  to 
enable  us  correctly  to  judge  of  those  things,  and 
prove  them  false,  we  have  no  good  ground  for 
rejecting  them,  and,  as  R.  Watson  says :  "  We 
only  betray  our  own  ignorance  and   perverseness 


508  I'REVAlLtNG  PRAVER. 

tfi  refusing  to  take  God's  Word  for  the  truth  of 
things  which  pass  man's  understanding.  The 
single  question  needed  to  be  considered  is : 
whether  it  be  reasonable  to  believe,  upon  com- 
petent authority,  things  that  we  can  neither 
discover  ourselves,  nor,  when  discovered,  fully 
and  clearly  comprehend.  The  evidence  that 
they  came  from  God,  is,  to  reason  itself,  as 
incontrovertible  a  proof  that  they  are  true,  as  in 
matters  of  human  science,  would  be  the  evidence 
of  sense,  or  of  mathematical  demonstration." 

Augustine  says  :  *'  We  know  what  rests  upon 
reason  (what  reason  demonstrates);  we  believe 
what  rests  upon  authority."  The  school  men's 
idea  of  faith  was  :  "  Faith  is  the  persuasion  of 
things  not  seen  —  things  which  we  receive  on 
authority,  and  not  because  we  can  either  know 
or  prove  them."  Thomas, Aquinas,  says,  perti- 
nently: "The  faith  of  which  we  speak,  assents  to 
nothing,  except  what  is  revealed  by  God.  We 
believe  on  the  authority  of  God,  and  not  because 
we  see,  know,  or  feel  a  thing  to  be  true."  This 
is  the  purport  of  the  teachings  of  the  great  body 
of  scholastic  divines,  and  the  doctrine  of  the 
reformers.  The  great  question  has  ever  been, 
whether  we  are  to  receive  truth  on  authority,  or 
only  upon  rational  evidence.  Truth  does  not 
become  authoritative  until  it  presents  rational 
evidence  of  the  validity  of  its  claims.  Elijah  said  : 
"  The  God  that  answereth  by  fire,  let  Him  be  God." 
The  descei\t  of  fire  was  the  testimony  of  God,  to 
the  truthfulness  of  Elijah's  declaration.  So,  in  the 
New  Testament  God  is  said  to  have  "  borne 
witness  to  the  truth,  by  signs,  and    wonders,  and 


THE   PRAYER    OF    FAIttt.  SOQ 

divers  miracles,  etc."  But  why  testify  by  these  ? 
Because  reason  says  these  things  are  supernat- 
ural, and  therefore  of  God  ;  and  truth  substan- 
tiated by  such  testimony  is  to  be  believed  upon 
aitthority  —  because  rationally  authoritative.  A 
perfectly  sincere  soul,  seeking  truth,  is  under  no 
obligation  to  believe  the  Bible  to  be  the  Word 
of  God  without  the  best  of  rational  evidence. 
When  that  evidence  is  focrnished,  to  disbelieve  is  to 
be  damned  ! 

But  who  is  to  decide  what  is,  and  what  is  not, 
rational  evidence  ?  Every  man  must  decide  for 
himself.  There  is  a  fearful  responsibility  on  him, 
as  high  as  heaven^  as  deep  as  hell,  and  as  lasting 
as  eternity  I 

Because  a  thing  is  not  understandable,  it  is 
not  therefore  unreasonable.  I  cannot  understand 
how  God  created  the  world,  yet  it  is  reasonable 
that  He  did.  If  it  were  not  reasonable  to  me,  I 
would  not,  nay,  could  not,  believe.  Is  not  this 
seen  in  all  the  ignorant,  and  therefore  unreason- 
able protests  of  the  skeptic  ?  He  says :  ''  It  looks 
unreasonable,  and  therefore  I  cannot  believe  it." 
Convince  his  reason  by  informing  his  mind,  and 
jcaith  follows  naturally  and  necessarily. 

'*  Paul  reasoned  with  them  out  of  the  Scrip- 
tures, that  this  is  the  Christ."  While  every  man 
is  conscious  that  he  is  under  no  obligation  to 
believe  anything  true,  the  truthfulness  of  which 
he  has  no  evidence,  or,  insufficient  evidence, 
yet  it  will  not  do  to  maintain  that  there  is  no 
truth  beyond  the  excursions  of  human  reason. 
That  would  be  saying  that  we  are  not  to  accept 
as  true   anything   that   is   beyond   demonstration. 


210  PREVAILING    PRAYER 

I  cannot  understand  how  it  is  just,  that  the 
iniquities  of  the  fathers  should  be  visited  upon 
their  children,  unto  the  third  and  fourth  genera- 
tion. But  reason  says :  God  is  holy  and  just ; 
also  the  facts  bearing  testimony  to  the  truthful- 
ness of  the  statement  are  before  me  every  day 
and  everywhere,  and  therefore  I  7nust  believe  the 
statement,  though  my  understanding,  or  rather, 
want  of  understanding,  and  feelings,  are  against 
my  faith.  Reason  admits  many  things  not  under- 
standable, and  hence  faith  takes  hold  of  what  we 
cannot  perceive,  except,  as  possible.  Faith  makes 
the  possible  real, 

FAITH   AND    OBEDIENCE. 

There  are  two  things  that  are  fundamentally 
essential  in  order  to  salvation,  viz.\  obedience  and 
faith.  Submission  to  God  is  the  basal  element 
of  true  manhood.  It  is  the  granite  foundation 
on  which  alone  a  worthy  Christian  character  may 
be  built.  Obedience  to  God's  will  —  harmony 
with  God,  is  the  law  of  man's  highest  develop- 
ment. 

An  infinity  of  truth  stretches  in  every  direction 
about  us.  Much,  and  that  which  is  most  import- 
ant to  us,  can  be  known  only  by  faith.  Obedience 
makes  faith  possible.  Obedience  brings  us  into 
harmony  with  God.  Faith  brings  us  into  fellow- 
ship with  God,  and  fellowship  with  God  begets 
in  us  likeness  to  God.  Conscious  harmony  and 
fellowship  with  God,  are  the  sum  of  all  good  to 
man.  How  transcendently  uplifting  and  ennobling  ! 
The  experience  is  a  drinking  in  of  God's  own 
life  and  blessedness,  which  makes  the  labor  of 
life  delightful  rest. 


THE   PRAYER   OF  FAITH.  211 

Obedience  to  God  always  implies  faith  in  God. 
They  are  so  closely  connected  that  it  is  some- 
times said  that  obeying  is  believing ;  yet  the  two 
acts  are  entirely  distinct  in  nature.  They  are 
always  co-existent.  As  we  surrender  to  God,  the 
Holy  Spirit  helps  us  to  believe.  Surrender  to 
God  always  implies  a  renunciation  of  everything 
opposed  to  God,  hence  a  commitment  to  every- 
thing in  harmony  with  Him.  One  cannot  be 
without  the  other. 

FAITH   AND   VOLITION. 

Any  one  can  believe  if  he  will.  Yet,  before  he 
can  successfully  will  to  believe,  he  must  will  to 
obey.  Said  the  Rev.  John  Inskip  :  ''Occasionally 
I  find  that  my  will  has  much  to  do  with  my 
faith.  I  perceive,  more  than  ever  I  did,  the  pro- 
priety of  the  chorus  :  *  I  will  believe,  I  do  believe.' 
The  will  and  the  do — the  determination  and  the 
act  are  closely  allied.  What  a  man  sincerely  and 
earnestly  wills,  that  he  is  most  likely  to  do. 
Hence,  if  a  man  can  truthfully  sing:  'I  will 
believe,'  in  a  little  while  he  can  sing,  '  I  do  believe.' " 
Put  your  will  on  the  believing  side  instead  of  on 
the  doubting  side,  and  soon  you  will  be  able  to 
say:  ''Thanks  be  to  God  who  always  causeth  us 
to  triumph,  through  our  Lord,  Jesus  Christ." 

FAITH   AND    KNOWLEDGE. 

Must  a  truth  be  known  in  order  to  be  believed  ? 
Protestants  affirm  ;  Romanists  deny.  Some  knowl- 
edge of  a  truth,  at  least  indirect,  must  precede  a 
correct  faith.  We  must  recognize  the  meaning 
of  a  statement,  or  the  reason  for  it,  before  we 
can  intelligently  believe  the  statement  true. 
Therefore,  faith  is  limited  by  a   want   of   knowl- 


gI2  {PREVAILING    PRAYER 

edge.     We  can    believe    only   what    we,  at   least, 
think,   we    intelligently    apprehend    is    believable. 

God  can  reveal  Himself  to  man's  perceptive 
and  conscious  nature  ;  to  his  perceptive  nature 
through  the  medium  of  matter,  or  mind ;  to  his 
conscious  nature  by  faith.  A  perfect  faith  is 
swallowed  up  in  experience  and  passes  into 
knowledge. 

There  may  be  a  vast  difference  in  the  envi- 
ronments of  the  faith  of  different  persons.  The 
penitent,  believing  sinner,  unless  he  is  a  back- 
slider, has  no  experimental  knowledge,  that  God 
will  answer  his  prayer.  His  faith  rests  solely  on 
testimony.  While  the  faith  of  the  Christian, 
especially  of  the  Christian  who  has  been  made 
partaker  of  the  "  unsearchable  riches  of  Christ," 
and  who  has  been  victor  on  a  thousand  battle 
fields,  has,  besides  God's  Word  of  Truth  to  support 
it,  the  knowledge  that  comes  of  ten  thousand 
vivid  and  blessed  experiences!  The  penitent 
believer  says :  ''  Granted  ( upon  its  own  evi- 
dences, the  testimony  of  the  Church,  and  of  my 
own  consciousness,  that  I  am  a  sinner,  to  which 
the  Bible  testifies : )  he  says,  granted  that  the 
Bible  is  the  Word  of  God,  then  God  is  what  the 
Bible  says  He  is,  and  will  do  what  it  says  He 
will  do,  and  I  do  not  know,  experimentally,  or 
by  mathematical  demonstration,  that  He  will  for- 
give my  sins,  yet  to  my  understanding,  the  testi- 
mony that  He  will,  looks  to  me  reasonable,  and 
irrefutable,  and  therefore  I  believe  that  He  can, 
that  He  will,  and  that  He  does  forgive."  He  is 
now  saved,  and  has  the  experhiiental  knowledge 
by  his  conscious  emotions,  and  the  witness  of  the 


THE    PRAYER   OF    FAITH.  213 

Spirit.  The  Christian  always  has  this  knowledge 
to  support  his  faith,  while  he  asks  and  believes 
for  other  favors,  and  thus  it  becomes  easier  to 
believe  as  faith  is  supported,  not  only  by  God's 
Word  of  Truth,  but  by  a  constantly  accumulating 
volume  of  experimental  knowledge.  It  is  easier 
for  him  to  believe,  because  the  greater 
the  volume  and  variety  of  testimony  and  knowl- 
edge, the  easier  it  becomes  to  believe.  Still  it  is 
proper  to  say  here,  that  the  penitent,  believing 
sinner,  may  have  as  good  evidence  beforehand, 
by  testimony,  that  God  will  forgive  his  sins,  as 
that  I  may  have,  by  testimony,  that  there  was  a 
George  Washington.  So  that  his  faith  has  the 
support  of  an  evidence  that  comes  of  testimony, 
not  only  of  God  in  the  Bible,  that  he  is  a  sin- 
ner, (of  which  he  has  knowledge),  and  that  God 
will  forgive ;  but  the  testimony  of  God's  wit- 
nesses. There  is  an  evidence  that  comes  in 
undoubtable  testimony — undoubtable  to  the  sincere, 
and  the  evidence  that  comes  in  experience.  The 
one  may  be  as  undoubtable  as  the  other.  We  may 
know  a  fact  by  testimony  just  as  certainly  as  by 
experience,  or  observation.  Circumstantial  evidence 
may  be  as  convincing  as  direct.  I  have  no  more 
doubt  but  that  a  man  by  the  name  of  Abraham 
Lincoln  was  President  of  the  United  States,  than 
I  should  have,  had  I  heard  his  inaugural  address 
and  seen  him  take  the  oath  of  office.  In  the 
Word  of  God  I  read  :  *'  Ask  and  ye  shall  receive." 
A  hundred  times  I  have  asked  and  received.  Do 
I  not  now  know  that  if  I  ask  I  shall  receive  ? 
Do  I  not  ask  in  knowledge  rather  than  In 
faith  ?     Is  faith  just  as   necessary  now  as   in    the 


214  PREVAILING    PRAYER 

beginning  ?  Or  does  knowledge,  In  part  at  least, 
take  the  place  of  faith  ?  To  illustrate,  a  neighbor 
of  mine,  in  whose  word,  humanly  speaking,  I 
have  unbounded  confidence,  says  to  me:  *'On 
my  lot  there  is  a  dark  underground  cave^ 
and  in  that  cave  is  a  spring  of  water."  I  am 
thirsty.  He  says  :  '*  Take  your  pitcher  and  go 
down  into  the  cave,  following  a  cord  that  leads 
to  the  spring."  I  do  not  knozv  that  there  is  a 
spring  there.  The  only  assurance  I  have  is  the 
word  of  my  neighbor.  I  believe  It  and  act  my 
faith,  In  his  word,  go  into  the  cave,  find  the 
spring  in  the  darkness,  get  the  water  and  drink. 
Again  I  go,  even  the  hundredth  time.  Is  faith  in 
my  neighbor's  testimony  still  necessary  that  I  may 
get  the  water  ?  In  this  case  most  certainly  not. 
But  suppose  my  neighbor  promises  me  that  on 
certain  conditions,  and  as  often  as  I  will  meet 
them,  he  will  grant  me  certain  specified  favors, 
one  of  these  conditions  being  that  I  believe  that 
he  will  do  as  he  has  promised.  I  take  him  at 
his  word  ;  ask  and  receive,  time  and  again.  Now 
have  I  knozvledge  that  he  will  do  as  he  has 
promised  ?  Is  faith  still  necessary  ?  I  have 
knowledge,  not  that  he  will  bestow  the  promised 
favors,  but  that  he  did  bestow  them  when  I  met 
the  conditions,  thereby  my  confidence  In  him  has 
been  greatly  strengthened  and  confirmed.  Faith 
is  still  as  necessary  as  at  first.  I  must  still  ask 
in  faith,  relying  on  his  pro77tise. 

Knowledge  that  I  have  had,  and  knowledge 
that  I  may  have  are  very  different.  Knowledge 
that  I  have  had  Is  compatible  with  a  faith  for 
future    blessings  ;    but     knowledge     that     I     may 


THE    PRAYER   OF   FAITH.  215 

have  promised  blessings,  faith  being-  the  condition 
of  receiving  them,  is  not  compatible  with  faith, 
because  the  reception  of  blessings  that  depend 
on  faith  in  testimony,  or  pro7nise,  cannot  be  knowjt ; 
though  faith,  resting,  not  only  on  testimony,  but 
confirmed  by  past  experience,  may  be  as  assuring 
as  knowledge  itself.  God  has  conditioned  the 
reception  of  His  promised  blessings,  not  on  my 
knowing  that  He  has  given,  but  on  my  believing 
that  He  does  give.     Faith  is  the  condition. 

FAITH   AND    FEELING,    OR   EMOTION. 

Some  kinds  of  emotion  must  go  before  saving 
faith — of  guilt,  need,  etc.  The  feelings  that  God 
forgives,  saves,  etc.,  always  follow  faith.  Hodge 
says:  ''Our  feelings  (state  of  heart)  have  much 
to  do  with  our  faith,  especially  when  moral  or 
religious  truths  are  the  objects  of  faith.  Want 
of  congeniality  with  the  truth  produces  insensi- 
bility to  the  evidence  by  which  it  is  supported." 
In  a  revival,  if  prejudice  against  the  leader  is 
cherished  In  the  hearts  of  Christians,  it  will  pre- 
vent or  paralyze  their  faith,  and  make  them  hin- 
drances Instead  of  helps. 

Thos.Aquinas  says :  ''  It  is  love,  or  reverence 
toward  God,  that  inclines  the  will  to  believe." 
Our  feelings  toward  God  and  man  have  a  great 
deal  to  do  with  our  faith  in  God,  or  unbelief  of 
His  testimony.  Hence,  a  man  can't  believe  until 
he  Is  brought  Into  a  proper  state  of  heart  towards 
God  —  proper  state  of  heart  to  believe.  The 
Divine  element  in  faith  would  be  wanting.  Why  ? 
Because  God  will  not  assist  a  person  living  in 
the  practice  of  sin  to  believe  for  blessings  con- 
ditioned on  faith.     Peter  says    (i  Pet.  i:8):     "In 


2l6  PREVAILING    PRAYER 

whom,  though  now  ye  see  Him  not,  yet  believing, 
ye  rejoice y  with  joy  unspeakable  a^id  full  of  glory T 
These  emotions  of  joy  and  glory  Jollow  the  act 
of  faith — ''Believing  ye  rejoice!'  There  is  an  evi- 
dential element  in  faith  —  an  element  that  makes 
us  conscious  of  its  existence  and  operation,  but 
it  does  not  ''  comprise  emotions  of  joy,  peace, 
and  gladness,"  as  taught  by  the  Rev.  S.  A  Keen, 
in  his  ''Faith  Papers!'  The  text  quoted  above: 
*'Yet  believing,  ye  rejoice,  etc.,"  teaches  that 
because  of  believing,  "ye  rejoice,  etc."  "  Emotions 
of  joy,  peace  and  gladness "  are  not  ele^nents  of 
faith,  or  the  witness  of  faith,  but  are  conclitioned 
on,  and  follow  faith.  "Therefore,  being  justified 
by  faith  (having  been  justified) ,  we  have  peace 
with  God,  etc."  Again  Mr.  Keen  says  :  "  There 
is  a  faith-feeling  just  as  there  is  a  fear-feeling  or 
a  love-feeling."  That  is  true,  but  when  he  teaches 
that  "emotions  of  joy,  peace,  and  gladness"  — 
and  he  might  just  as  well  have  included  all  other 
emotions  of  the  believing  heart  —  "are  comprised 
in  the  witness  of  faith,"  he  makes  the  mistake  of 
saying  that  the  witness  of  the  believer's  spirit — 
the  emotional  consciousness  of  the  presence  of 
"the  fruits  of  the  Spirit,"  in  the  heart — is  the 
witness  of  faith.  These  "fruits  of  the  Spirit" 
(except  faith),  or  the  consciousness — the  witness 
of  their  presence  in  the  heart,  invariably  follow 
the  act  of  faith,  just  as  the  emotions  of  joy, 
gladness,  and  satisfaction  follow  the  act  of  eating 
by  a  hungry  man.  The  act  of  eating  m.ust  precede 
the  emotions.  The  witness  of  faith  is  the  ele- 
ment of  Divine  assurance  in  saving  faith.  The 
sense  of  possession  is  not  an  element  of  the  wit- 


THE   PRAYER    OF   FAITH.  217 

ness  of  faith,  but  the  witness  of  consciousness  — 
of  the  believer's  spirit.  The  consciousness  of 
actual  possession  is  not  in  faith  —  for  that  is  a 
contradiction — but  follows  the  act  of  faith,  and 
is  the  result  of  the  witness  of  our  own  spirit,  and 
the  witness  of  the  Spirit  of  God.  It  is  true  there 
may  be  a  sense  of  anticipation,  but  not  actual 
possession.  I  believe,  that  if  I  shall  be  true  to 
God,  I  shall  reach  and  enjoy  heaven.  I  have  no 
sense  that  I  possess  it,  but  one  of  anticipationy 
and  in  no  other  sense  can  a  believer  have  a  sense 
of  possession,  while  he  yet  has  faith  for  a  thing 
possible.  ''All  things  are  yours."  Not  actually 
now,  but  faith  makes  you  heirs  of  God,  etc. 
The  sense  of  possession  in  this  case  is  but  antici- 
pative.  So  of  the  sense  of  satisfaction.  Faith 
always  implies  dissatisfaction — in  a  good  sense. 
It  is  true  there  may  be  a  measure  of  satisfaction, 
while  there  is  but  an  imperfect  faith,  but  the 
degree  of  satisfaction  follows,  and  is  measured 
as  a  rule  by  the  degree  of  faith.  More,  satisfac- 
tion is  never  complete  till  faith  is  not  only  com- 
plete, but  has  been  transmuted  into  experimental 
knowledge. 

FAITH,   AND   THE    OTHER   GRACES. 

Since  "  The  Greatest  Thing  in  the  World,"  and 
*' The  First  Thing  in  the  World"  are  attracting  so 
much  attention,  it  will  not  be  amiss  to  call  your 
thought,  more  especially,  to  "  Faith  "  and  '*  Love." 
Faith  is  the  root  grace.  Love  is  the  crowning 
grace.  Faith  is  a  means  to  an  end.  Love  is 
that  end.  Faith  is  the  pioneer  grace.  "  Have 
faith  in  God,"  and  all  the  other  graces  will 
follow.    The  highest  form  of  faith  is   that   which 

15 


2l8  PREVAILING    PRAYER 

works  by  love.  In  proportion  as  faith  strengthens, 
the  other  graces  will  increase  ;  perhaps  not  all  in 
the  same  proportion. 

It  is  with  pleasure  that  I  quote  the  Rev.  A. 
J.  Gordon,  who,  in  his  :  "  The  First  Thing  in  the 
World,"  says  of  faith  and  love  in  their  relation 
to  each  other  :  "  Faith  is  as  radical  as  love  is 
expansive  ;  and  the  latter  has  but  little  power  to 
branch  out,  and  bear  the  incomparable  fruits  of 
kindness,  and  patience,  and  humility,  and  unself- 
ishness, except,  as  through  the  former,  it  is  rooted 
in  Christ,  and  draws  constant  life  and  nourish- 
ment from  Him.  Have  we  sufficiently  noted  the 
fact  that  in  the  repeated  grouping  of  the  Christian 
graces,  found  in  Scripture,  faith  is  invariably 
assigned  the  Jirs^  place,  being  made  to  stand 
nearest  to  Christ,  and  a  kind  of  head  and  sponsor, 
to  all  her  sister  virtues  ?  Beautiful,  and  impos- 
sible of  translation,  is  the  picture  given  us  in 
second  Peter  (1:5-8):  'Add  to  your  faith  virtue; 
and  to  virtue  knowledge ;  and  to  knowledge 
temperance;  and  to  temperance  patience;  and  to 
patience  godliness ;  and  to  godliness  brotherly 
kindness;  and  to  brotherly  kindness  charity.' 
Looking  into  the  original  Greek,  we  find  a  pic- 
ture of  a  chorus,  whose  minstrels  are  selected, 
one  after  another,  and  linked  into  a  chosen  band. 
Standing  at  the  head,  not  only  leading,  but 
recruiting  this  choir  of  Christian  graces,  is  faith. 
She  is  the  Divinely  appointed  chorister,  who  is 
responsible  for  all  the  rest  —  virtue,  kindness, 
temperance,  patience,  goodness,  brotherly  kind- 
ness, charity  —  and  directs  their  song. 

If  we  ask  why  such  prominence  is  accorded  to 


THE    PRAYER    OF    FAITH.  2ig 

her,  the  answer  is  found  in  the  verse  just  pre- 
ceding. 'Whereby  are  given  unto  us  exceeding 
great  and  precious  promises,  that  by  these  ye 
might  be  partakers  of  the  Divine  nature,  having 
escaped  the  corruption  that  is  in  the  world 
through  lust.'  Here  we  see  two  heredities  set 
in  contrast :  '  The  corruption  that  is  in  the 
world  through  lust;'  human  nature,  fallen  and 
depraved  through  Adam's  sin,  so  that  all  who 
are  in  it  are  inclined  to  evil,  and  incapable  of 
holy  love.  Into  this  inheritance  we  came  by  our 
first  birth.  On  the  other  hand  is  the  Divine 
nature  —  God's  own  blessed  and  incorruptible 
life,  brought  into  the  world,  through  Christ,  the 
second  Adam.  Of  this  we  are  made  partakers, 
by  the  second  birth,  as  writes  the  apostle  Peter: 
'Being  born  again,  not  of  corruptible  seed,  but  of 
incorruptible,  by  the  Word  of  God,  which  liveth 
and  abideth  forever  ;  *  *  and  this  is  the  Word, 
which,  by  the  Gospel,  is  preached  unto  you.'  (i 
Pet.  I  123-25).  And,  which  grace  shall  be  counted 
worthy  to  receive  this  Word,  and  to  appropriate 
the  unspeakable  gift  which  it  contains  ?  To  faith, 
only,  is  accorded  this  high  honor.  Faith  cometh 
by  hearing,  and  hearing  by  the  Word  of  God.' 
(Rom.  10:17).  With  ear  bent  to  the  life-bearing 
promise;  with  hand  immediately  touching  the 
life-giving  Lord,  she  alone  receives  the  gift  of 
God  for  us,  and  for  all  her  kindred  graces.  'He 
that  believeth  on  the  Son  hath  everlasting  life.' 
(John  3  :36).  'As  many  as  received  Him,  to  them 
gave  He  power  to  become  the  sons  of  God,  even 
to  them  that  believe  on  His  name;  which  were 
born,  not  of  blood,  nor  of  the   will   of   the   flesh, 


220  PREVAILING    PRAYER 

but  of  God.'  (John  1:12-13).  What  wonder  that 
this  revelation  of  the  Divine  birth,  and  of  the 
new  heredity,  which  it  involves,  should  call  for  a 
song,  and  that  faith  should  be  bidden  to  gather 
this  chorus  for  the  anthem  ?  An  entire  octave 
of  graces  now  appears  arrayed,  and  if  we  question 
them,  each  will  acknowledge  her  subordination 
to  faith.  Knowledge  will  say  that,  in  the  school 
of  grace,  we  do  not  know  in  order  to  believe, 
but  we  believe  in  order  to  know;  and  brotherly 
kindness,  that  we  do  not  do  good  works  in  order 
to  obtain  eternal  life,  but  attain  eternal  life  in 
order  to  do  good  works.  As  for  blessed  A^ape, 
whom  we  name  'love,'  we  find  her  standing  at  the 
end  of  the  line  —  the  last  in  the  row  of  singers, 
and,  as  we  praise  her,  as  the  greatest  grace  in 
the  world,  her  modest  answer  is  :  'Love  is  of  God, 
and  every  one  that  loveth  hath  been  begotten  of 
God'  (i  John  4:7);  thus  readily  confessing  that 
her  own  existence  depends  on  faith,  through 
whom  aIo7te  eternal  life  is  communicated.  So,  it 
is  by  her  own  companions  and  kindred  that  to 
her  is  the  primacy  and  headship  of  faith  accorded." 

FAITH   AND   WORKS. 

As  I  have  devoted  an  entire  lecture  to  the 
consideration  of  faith  and  works,  I  will  but  men- 
tion the  subject  now. 

Christian  works  are  faith  acted.  The  best 
way  to  get  more  grace  is  to  use  what  we  have. 
''Use  all  the  grace  you  have,"  said  Mr.  Wesley. 
"This  is  certainly  right.  But  now  expect  all  the 
grace  you  want.  This  is  the  secret  of  heart 
religion.  At  the  present  moment  work  and 
believe." 


tHfi   PRAYER   OF   FAITH.  5^1 

*'If  faith  produce  no  works,  I  see 
:  '  That  faith  is  not  a  living  tree  ; 

,'  Thus  faith  and  works  together  grow, 

;  No  separate  life  they  e'en  can  know, 

They're  soul  and  body,  hand  and  heart — 
What  God  hath  joined  let  no  man  part." 

—H,  More, 
FAITH   AND   POWER. 

On  the  action  of  faith  depends  the  operation 
of  and  expenditure  of  saving-power.  The  meas- 
ure of  the  expenditure  of  saving-power  depends 
on  the  degree  of  faith.  Are  we  not  to  take  Hter- 
ally,  and  just  as  it  is  stated,  that  "All  things 
(agreeable  to  God's  will)  are  possible  to  him  that 
believeth  ?"  In  his  faith  is  the  power  **that  over- 
cometh  the  world." 

FAITH   AND   CHARACTER. 

A  man's  faith,  or  unfaith,  determines  his 
character  and  shapes  his  destiny.  However  sin- 
cerely a  man  believes  falsehood.  It  will  certainly 
result  in  evil.  Dr.  James  B.  Walker  very  aptly 
remarks :  ''  It  Is  necessarily  true  that  the  belief 
of  truth  will  invariably  lead  a  man  right  and 
secure  his  temporal,  spiritual,  and  eternal  inter- 
ests; and  on  the  contrary  the  belief  of  falsehood 
will  lead  a  man  wrong,  and  destroy  his  interests 
in  relation  to  whatever  the  falsehood  pertains, 
whether  it  be  temporal  or  eternal ;  *  *  there- 
fore Christ  laid  at  the  foundation  of  the  Chris- 
tian system  this  vital  and  necessary  principle : 
'  He  that  believeth,  and  is  baptized,  shall  be 
saved,  and  he  that  believeth  not  shall  be  damned.'" 

The  promise  Is  the  lock,  behind  which  is  the 
inexhaustible  wealth  of  the  Promiser.  Obedience 
is  the  only  pathway   of   approach.     Faith    is   the 


gi2  PREVAILING  PRAYER 

golden  key  to  the  lock.  True  prayer  is  the  hand 
that  turns  the  key.  An  all-conquering  purpose, 
coupled  with  the  helpful  operations  of  the  Holy 
Ghost,  are  the  strength  of  the  hand  of  prayer, 
that  turns  the  key  of  faith. 

"  My  prayer  hath  power  with  God  ;  the  grace 
Unspeakable  I  now  receive; 
Through  faith  I  see  Thee  face  to  face, 
I  see  Thee  face  to  face,  and  live ! 
In  vain  I  have  not  wept  and  strove ; 
Thy  nature  and  Thy  name  is  love." 

^Charles  Nesley, 


LECTURE    XII. 

PREVAILING   PRAYER   AND   PERSONAL    HELP  FROM 

GOD  ;    OR,  THE  FIRS!   GREAT  CONDITION  OF  THE 

SALVATION   OF   A    LOST    WORLD    IS    DIVINE 

HELP  FOR    THE   CHURCH  IN  ANSWER   TO 

THE    PRAYER:      '< LORD    HELP    MET' 

NOT  A   HArPEN    SO. 

There  is  a  divinity  in  the  narrative  (Mat. 
15:21-28)  of  the  struggle  of  the  Syro-Phoenician 
woman  in  her  effort  to  save  her  child. 

It  was  not  an  accident  that  this  woman  met 
Christ  as  she  did;  or  that  this  narrative  is  in 
the  word  of  God.  God  incorporated  this  narra- 
tive into  the  volume  of  truth,  that  He  might 
thereby  teach  the  Church,  in  all  coming  ages, 
one  of  the  most  important  lessons,  in  experimental 
and  practical  theology. 

A   HEATHEN,   OUR  TEACHER. 

If  we  will  follow  this  heathen  woman  in  her 
effort  to  save  her  child,  we  will  learn  how  to 
prevail  in  prayer  for  ourselves  and  others.  The 
characteristics  that  appear  in  this  heathen  woman's 
effort  to  save  her  child  must  appear  in  all  efforts 
that  succeed  eminently  in  soul  saving. 

THE   PASTOR   AND   THE    REVIVAL. 

At  this  point  I  cannot  do  better  than  to  intro- 
duce to  you  the  Rev.  Wm.  W.  Newell,  who  writes 
of  his  own  experience:  *' I  had  seen  so  many 
revivals  averted  by  the  condition  of  pastors,  that 
I    devoted    the    entire     week    of     prayer   to    a 

[223] 


224  PREVAILING  PRAYER 

preparation  of  my  own  heart  and  life.  I  believed 
that  I  was  a  Christian,  but  I  wanted  to  see 
myself  as  God  saw  me.  I  wanted  to  be  thor- 
oughly humbled  and  completely  emptied  of  self. 
I  wanted  to  press  upon  the  Church  and  the 
world  the  overwhelming  motives  of  God's  eternal 
Word  with  all  the  magnetism  of  a  fervid,  confi- 
dent, loving,  Divine  spirit.  In  pleading  with 
Jehovah,  for  others,  I  would  obey  His  command: 
'  Be  ye  clean  that  bear  the  vessels  of  the  Lord.' 
On  Monday  I  considered  the  infinitely  holy 
character  of  God.  By  this  stupendous  theme  my 
soul  was  greatly  awed.  On  Tuesday  I  consid- 
ered my  own  particular  sins,  in  the  presence  of 
that  Jehovah,  with  whom  even  the  solemn  meet- 
ing may  be  iniquity.  I  asked  myself,  '  What  of 
your  pride,  ambition,  self-seeking  ?  What  have 
you  lacked  in  love,  trust,  spirituality,  improvement 
of  time,  and  toil  for  the  lost  ? '  On  Wednesday 
I  considered  God's  kindness  to  me,  my  family, 
and  my  church.  I  was  amazed  at  His  munificence. 
I  was  abashed  at  my  own  unthankfulness.  But 
He  had  snatched  away  my  loved  ones,  3^et  He 
enabled  me  to  say,  '  O,  God,  Thy  will  be  done  ; 
my  Jesus,  as  Thou  wilt.'  On  Thursday  my 
questions  were:  'Why  do  you  want  a  revival  of 
religion  ?  Is  it  chiefly  to  build  up  one  man  or 
one  church,  to  make  your  people  more  genial 
and  loving  ?  Or,  are  you  seeking  first  of  all  to 
honor  Jesus  in  the  salvation  of  the  perishing  ? 
Have  you  been  asking  God  for  things  which  you 
do  not  expect  to  receive,  and  which  you  make 
slight  effort  to  secure?'  By  this  time  I  was 
ready  to  cry  with  the  Apostle:     '  O,  wretched  man 


AND  PERSONAL  HELP.  22^ 

that  I  am,  who  shall  deliver  me  from  the  body 
of  this  death?'  On  Friday  I  was  prepared,  as 
never  before,  to  look  to  Jesus.  Mere  earthly 
advantages  seemed  to  me  like  the  Idle  wind. 
I  confessed  and  loathed  my  sin.  I  looked  upon 
Him  whom  I  had  pierced,  and  I  mourned  tor 
Him.  I  laid  myself  upon  His  altar  to  do  and  to 
suffer  His  will.  With  great  confidence  I  sought 
His  Spirit.  My  view  was  definite ;  my  feeling 
was  deep  ;  my  soul  was  filled  with  confidence  and 
peace.  Each  evening,  during  the  week,  I  had 
poured  forth  to  my  church  the  experience  of  the 
day.  At  the  close  of  the  Friday  meeting  numbers 
exclaimed  :  '  O,  what  a  meeting  we  have  had  !  * 
The  great  revival  had  commenced." 

The  following  Is  related  of  the  Rev.  T.  H. 
Hagerty,  and  It  Is  so  very  appropriate  that  I 
venture  to  introduce  it:  "Some  months  ago,  at 
a  minister's  lunch-table,  the  conversation  turned 
on  revivals,  revival  methods,  evangelists  and  their 
comparative  importance.  The  conversation  was 
full,  free,  and  easy,  among  brethren  of  Methodist, 
Presbyterian,  Baptist,  Lutheran,  and  Congrega- 
tlonalist  churches.  Most  of  these  pastors  had 
expressed  their  opinions  quite  freely,  only  one,  an 
Episcopalian,  remaining  quiet.  He  was  a  man  of 
known  convictions  on  all  vital  questions,  and  was 
therefore  appealed  to  personally  for  his  views  on 
the  question  of  discussion.  He  hesitated  a 
moment,  and  then  spoke  In  substance  as  follows. 
T  approve  of  all  you  have  said  about  the  desir- 
ability and  necessity  of  a  revival  of  pure  and 
undefiled  religion  in  all  our  churches,  but  I  think 
I  must  differ  a  little   In    the   method   of  securing 


226  t^REVAlLING  PRAYEK. 

this  desired  object  from  any  views  I  have  heard 
expressed  to-day/ 

All  looked  expectantly,  and  said:  *  Let  us 
have  your  views,    brother,   we    all  want   to  hear.* 

He  answered  modestly,  and  said:  *It  may 
look  presumptuous  in  me  to  differ  from  all  my 
brethren,  as  though  I  would  be  your  instructors, 
yet  I  am  honest  in  my  convictions.' 

'Let  us  hear!  Let  us  hear!'  was  the  request 
of  all  the  brethren.  After  a  moment's  pause  he 
spoke  In  substance  as  follows:  'Brethren,  I  have 
been  accustomed  to  look  on  the  ordained  pastor 
as  God's  leader  and  shepherd  of  the  flock — as 
God's  ordained  leader  in  all  good  works  and 
advance  movements.  I  think  the  pastor  should 
lead  his  people  out  to  all  refreshing  showers  of 
grace.  Why  does  he  not  do  it  ?  It  may  be  that 
his  own  heart  needs  refreshing.  He  may  have 
become  worldly  and  lost  his  hold  on  God,  as 
well  as  the  people.  It  may  be  that  he  needs  a 
revival  In  his  own  heart  ! 

'This  may  not  be  so  strange,  after  all.  The 
pastor  is  so  accustomed  to  look  all  the  time  at 
others,  and  after  others,  that  he  is  in  danger  of 
forgetting  his  own  personal  relations  to  God. 
Did  not  Christ  teach  the  disciples  the  necessity 
of  going  apart  for  a  while  to  pray  ?  Would  it 
not  be  well  for  us  to  imitate  this  example  of 
Christ  with  his  disciples  ?  Then  may  we  not  be 
able  to  come  back  and  feed  the  multitude  with 
bread  ?  If  we  get  our  own  souls  well  roused  and 
in  sweetest  harmony  with  God,  may  we  not  then 
be  fully  able  to  lead  the  people  of  our  churches 
out  into  green  pastures  and   beside  still  waters  ? 


AND   PERSONAL   HELP.  22"/ 

Others  may  help,  but  should  not  the  pastor  be 
the  moving  and  powerful  agent  in  God's  work  in 
the  Church  ?  If  we  are  really  what  we  ought  to 
be,  need  we  any  more  ? 

'If  our  churches  are  badly  backslidden,  should 
we  not  commence  with  ourselves,  and  have  a 
pastor's  revival  ?  Is  not  that  the  proper  thing 
for  us  to  do  ?  I  think  this  is  the  case,  and  I  am 
willing  to  join  you,  brethren,  in  such  a  movement 
as  this.' 

The  countenances  of  the  pastors  showed  plainly 
that  a  chord  had  been  struck,  that  touched  the 
soul.  First  one  and  then  another  said:  *  Brethren, 
I  think  the  brother  is  right  and  we  would  better 
accept  the  conclusions.' " 

God's  order  is  that  the  Church  must  be 
Divinely  helped  before  the  lost  can  be  saved ; 
then  how  appropriate  that  the  pastor  be  the  first 
one  helped  by  God.  We  cannot  reverse  this 
order  and  succeed  in  rescuing  the  perishing. 
Christ  commanded  His  disciples:  "Go  into  all 
the  world  and  preach  the  Gospel,  etc."  "  But 
tarry  mi^zl  ye  be  endued  with  power  from  on  high." 
*'Ye  shall  receive  power  after  that  the  Holy 
Ghost  is  come  upon  you,  and  [then  and  not  icntil 
then)  ye  shall  be  witnesses  unto  Me" — witnesses 
surcharged  with  Divine — saving  power.  Without 
this  Divine  qualification  all  efforts  to  save  a  sin- 
gle sinner  would  be  utterly  futile.  Had  they  gone 
before  they  received  power  from  on  high,  they 
doubtless  would  have  perished  by  the  hands  of 
their  enemies.  But  having  received  power  their 
enemies  ''were  not  able  to  resist  the  wisdom  and 


228  PREVAILING   PRAYEft 

the  Spirit  by  which  they  spake,"  "and  there  were 
daily  added  to  the  church." 

A   DESPERATE   CASE. 

This  woman's  was  a  desperate  case.  "  My 
daughter  is  grievously  vexed  with  a  devil."  So 
ours  is  a  desperate  case.  Our  daughters,  sons, 
husbands,  wives  and  neighbors,  unsaved,  are  pos- 
sessed of  sin,  which  will  as  inevitably,  absolutely, 
and  eternally  ruin  soul  and  body,  in  perdition, 
as  though  possessed  of  a  thousand  devils  each. 

GREAT  CONCERN   PRECEDES   GREAT   FAITH. 

This  mother  was  greatly  distressed  on  account 
of  the  condition  of  her  child  ;  a  condition  of  pre- 
vailing prayer  for  her  child.  So  we  must  be 
greatly  distressed  on  account  of  the  exposure  of 
sinners  about  us,  to  eternal  death.  Why  are  we 
not  more  so  ?  Is  it  possible  that  our  neighbors, 
and  even  some  of  our  kindred,  are  momentarily 
liable  to  drop  into  an  endless  hell,  and  we  have 
so  little  concern  about  them  ?  They  are  thus 
exposed,  or  they  are  not.  If  they  are  then  we 
are  guilty  of  criminal  indifference.  If  they  are 
not  thus  exposed,  then  we  should  devote  our 
attention  and  energies  in  some  other  direction. 
How  often  this  mother's  experience  has  been 
repeated  in  the  experiences  of  mothers  since, 
whose  daughters  or  sons  have  been  grievously 
vexed  with  sin. 

WITH    CHRIST,    SHE    TOOK   THE   SINNER's   PLACE. 

She  made  her  daughter's  case  her  own.  She 
did  not  pray:  "Have  mercy  on  my  child''  but 
''Have  mercy  on  me.  Lord  help  me T'  Christ 
made  the  sinner's  case  His  own.  "He  tasted 
death  for    (instead   of)    every    man."     So   we,  at 


AND   PERSONAL   HELP.  229 

the  throne  of  grace,  must  make  the  sinner's  case 
our  own,  if  we  would  have  power  both  with  God 
and  with  men.  Paul  said :  **  I  could  wish  myself 
accursed  from  Christ  for  (instead  of)  my  breth- 
ren." When  Rev.  John  Smith  had  received  great 
light,  as  to  the  peril  of  sinners,  after  much  time 
given  to  wrestling  prayer,  burying  his  face  in 
his  hands,  he  exclaimed  :  "Fm  a  broken  hearted 
man  !  I'm  a  broken  hearted  man  !  Not  on  my 
own  account,,  but  I  have  had  such  a  view  of  the 
awful  peril  of  the  unsaved,  etc!  !"  Why  such 
concern  ?  Because  he  had  made  the  interests  of 
lost  souls  about  him  his  own  !  Daniel  put  him- 
self in  the  stead  of  his  people  and  confessed  and 
prayed  for  them.  Said  he :  ''I  set  my  face  unto 
the  Lord  God,  by  prayer  and  supplications,  with 
fasting,  and  sackcloth  and  ashes  ;  and  I  prayed 
unto  the  Lord,  my  God,  and  made  my  confession 
and  said  :  O  Lord,  the  great  and  dreadful  God 
*  *  we  have  sinned  and  committed  iniquity 
and  have  done  wickedly,  and  have  rebelled  even 
by  departing  from  Thy  precepts,  and  from  Thy 
judgments.  *  *  *  Now,  therefore,  O,  our  God, 
hear  the  prayer  of  Thy  servant  and  his  suppli- 
cations *  *  ;  O,  Lord,  hear  !  O,  Lord,  forgive  ! 
O,  Lord,  harken  and  do  !  Defer  not,  for  Thine 
own  sake,  O,  my  God  ! " 

A   MOTHER,    IN    HER   SON's    STEAD. 

In  one  of  Mr.  Moody's  meetings,  a  lady  who 
was  a  Christian,  was  found  among  the  seekers. 
She  was  asked  if  she  was  a  Christian.  She 
answered  :  ''  I  am."  "  Then  why  did  you  come 
as  a  seeker?"  She  replied:  *' I  came  instead  of 
my  absent,  unsaved  son," 


230  PREVAILING   PRAYER 

FROM   CHRIST,    TO    SINNERS,    BY   THE   CHURCH. 

Christ  gave  the  bread  to  the  disciples  and  the 
disciples  gave  it  to  the  multitude.  So  it  is  to-day. 
The  Church  cannot  give  to  the  unsaved  what 
she  has  not  received  herself.  In  proportion  as 
she  receives  of  "all  the  fulness  of  God,"  sinners 
will  receive  convicting  and  saving  power. 

Right  along  this  line  of  thought  Mr.  Moody 
says  to  pastors  :  **  The  best  way  is  for  the  pas- 
tor to  say  he  wants  to  see  all  who  desire  a 
revival.  Don't  let  anyone  else  come.  Then  get 
down  on  your  knees  and  pour  out  your  hearts, 
asking  God  to  revive  yourself !  Don't  be  in  a 
hurry  to  pray  for  your  friends.  Hold  the  people 
to  themselves  !  You  never  see  an  anxious  Church 
without  souls  being  saved.  Don't  wait  for  the 
whole  Church  to  move.  Get  two  or  three  and 
soon  there  will  be  six  or  seven.  Form  a  praying 
band.  Pray  for  the  work,  and  the  blessing  will 
come.    That  plan  never  failed." 

THE   ANSWER   DELAYED. 

The  answer  to  this  woman's  prayer  was 
delayed.  "  He  answered  her  not  a  word."  Why  ? 
It  has  been  said  '*  To  stimulate  her  faith."  I 
answer  not  to  stimulate  her  faith,  but  because  of 
her  lack  of  faith.  Had  her  faith  been  sufficient 
at  first,  all  the  powers  of  earth  and  hell  could 
not  have  delayed,  for  one  moment,  redeeming 
love  on  its  mission  of  salvation  to  this  child. 
Why  are  answers  to  our  prayers,  for  things  agree- 
able to  God's  will,  often  delayed  ?  I  answer, 
because  of  unbelief,  or  a  want  of  faith.  Delays 
are  not  always  denials.  God  can't  give  until  the 
conditions,  on  the  human  side,  are   fulfilled.     His 


AND   PERSONAL    HELP.  231 

giving  will  never  be  delayed  when  the  conditions 
are  fulfilled. 

DIFFICULTY   AFTER   DIFFICULTY. 

An  additional  difficulty  was  thrown  in  her  way. 
"His  disciples  came  and  besought  Him,  saying, 
Send  her  away,  for  she  crieth  after  us."  ''  It  is 
very  offensive  to  our  cultured  and  velvety  ears 
to  have  this  woman  keep  up  such  a  racket.  Bet- 
ter that  the  devil  remain  in  possession  of  her 
daughter,  than  that  we  be  thus  tortured."  Ah  ! 
how  often  the  heart-burdened  and  zealous  Chris- 
tian is  hindered  by  the  lukewarm  and  backslid- 
den in  heart.  The  greatest  difficulties,  in  Christ's 
way  to  lost  souls,  are  to  be  found  in  the  hearts 
and  lives  of  His  own  disciples.  Christ's  way  t'^ 
the  lost  is  through  the  Church.  In  proportion  as 
He  is  permitted  to  come  into  the  Church,  in  the 
fulness  of  His  life  and  power.  He  will  come  to 
the  unsaved  in  convicting  power. 

CHRIST   EXPLAINS. 

His  true  position  is  stated,  'T  am  not  sent 
but  unto  the  lost  sheep  of  the  house  of  Israel." 
What  will  she  now  do  ?  She  has  reached  her 
lowest  depth  —  her  darkest  moment.  She  utters 
her  last  cry,  voicing  the  deep  consciousness  of 
her  need,  and  her  reliance  on  the  Redeemer. 
Sometimes  our  way  to  holiness,  and  power,  and 
the  salvation  of  the  lost  seems  cut  off,  by  the 
Redeemer  Himself ;  but  it  is  only  seeming.  If 
we  do  not  receive  what  we  ask,  it  is  always  be- 
cause the  hindrances  are  on  the  huma^i  side. 

NOT  TO    BE    DENIED. 

Mark  this  woman's  perseverance.  "Then 
came    she    and     worshiped    Him,    saying.     Lord 


232  PREVAILING   PRAYER 

help  me !  "  She  grew  desperate,  and  threw  her- 
self athwart  the  Saviour's  pathway.  Seemingly, 
she  hoped  against  all  hope.  Self-desperate  she 
believed.  The  greater  the  difficulties  the  greater 
the  development,  and  victory  of  faith.  Says 
Wheedon :  *'  This  appeal,  wrung  from  the  depths 
of  an  agonized,  yet  believing  heart,  moved  the 
Redeemer  to  break  the  silence."  After  such  an 
appeal  God  always  speaks.  Such  appeals  reach 
His  heart  and  move  his  saving  arm.  God  only 
can  help  us,  my  brethren,  in  our  struggle  to  save 
the  lost,  and  the  cry  of  each  heart  should  be  : 
"Lord  help  me!'' 

TURNING  DIFFICULTIES   TO  ACCOUNT. 

Still  the  blessing  is  withheld.  Mark  says  that 
Christ  said,  ''  Let  the  children  first  be  filled." 
"Children  first  be  filled!"  With  marvelous 
quickness  came  the  thought:  "Isn't  there  hope 
for  me  here  ?  Then  my  time  is  coming,  for  it 
will  be  some  one  else's  turn  after  the  children's. 
May  it  not  be  mine  ?" 

Christ  speaks  an  additional,  seemingly,  dis- 
couraging word,  "It  is  not  meet  to  take  the 
children  s  bread  and  cast  it  to  dogs!'  What  a 
staggering  rebuff !  What  a  stunning  blow !  Is 
this  death  to  her  hope  ?  Nay,  it  is  life  to  the 
dead.  Said  she,  ''I  have  it  now!  The  victory  is 
mine!  I  don't  want  the  children's  bread!  I  ask 
only  the  crumbs!' 

NEARING     VICTORY. 

Now  she  is  reaching  a  state  of  heart,  consist- 
ently with  which  Christ  can  answer  her  prayer — 
a  state  of  deepest  humility — one  of  the  conditions 
of  a  victorious  faith,    Mark   her  humility.     How 


AND   PERSONAL   HELP.  23$ 

marvelous  in  our  eyes!  She  answered:  "Truth, 
Lord,  it  is  not  meet  to  take  the  children's  bread 
and  cast  it  to  dogs;  yet,  the  dogs  eat  of  the 
crumbs  that  fall  from  their  master's  table."  I 
don't  want  the  children's  bread,  I  am  willing  to 
take  my  place  as  a  do^,  under  my  Master's  table, 
and  will  thankfully  lick  up  the  crumbs  that  fall. 
One  crumb  of  Thy  power  will  cast  the  devil  out 
of  my  child !  In  this  day,  what  Christians 
humility  measures  down  with  this  heathens  f  The 
deepest  humility  of  soul  attracts,  from  the  upper 
skies,  the  mightiest  bolts  of  God's  redeeming 
power.  What  an  ingenious  reply  to  the  Master's 
words  ?  Christ  could  no  longer  withhold  the 
blessing  sought,  and  in  mercy  and  love  ex- 
claimed: "  O,  woman!  great  is  \hy  Jaith,  etc!'* 
As  she  took  her  place  low  in  the  vale  of  humil- 
ity she  put  her  hand  on  the  lever  under  the 
throne  of  God.  Her  great  humility  made  it 
possible  for  her  faith  to  be  great.  *'  He  that 
humbleth  himself  shall  be  exalted."  If  you  wish 
to  be  a  prince,  and  prevail  with  God,  then  you 
must  humble  yourself  as  did  this  heathen. 

VICTORY. 

She  prevailed !  Christ  responded :  *'  Be  it 
unto  thee  even  as  thoti  wilt ! "  To  the  humble, 
believing  Christian,  God  yields,  and  lets  him 
have  his  own  way,  because  such  a  believer 
always  wants  God's  way.  If  you  resolve  on 
bringing  a  sinner  to  Christ,  and  believe  for  it,  as 
you  may,  God  will  say  to  you  :  ''  Be  it  unto 
thee,  even  as  thou  wilt."  Such  humility  and  faith 
bring  the  soul  into  its  normal  relation  to  God  — 
into  perfect  accord  with    God's   will,  so   that  He 

.    16 


234  PREVAILING  PRAYER 

can  say :     *'  Be  it  unto  thee    even   as   thou   wilt.' 
What  was  the  result  ?     *'  Her  daughter  was  made 
whole  from  that  very  hour" — the   very    moment 
Christ  spoke  the  word. 

This  woman's  great  desire  for  the  salvation 
of  her  child  was  begotten  by  a  realization  of  the 
great  peril  of  her  child.  So,  without  a  realization 
of  the  great  peril  of  sinners,  we  cannot  have 
such  desire  as  will  compel  us  to  cry  until  the 
answer  is  given. 

The  great  difficulties  in  her  way,  she  made 
stepping  stones  to  victory,  through  Him  "which 
always  causeth  us  to  triumph." 

Great  victory  followed  over  self  and  over  the 
devil.  As  God  has  victory  over  us.  He  enables 
us  to  have  victory  over  others,  for  their  good. 
"As  a  prince  hast  thou  power  with  God,  and 
with  me7i  shall  thou  also  prevaiir  The  way  to  save 
sinners  is  to  get  fully  saved  ourselves!  The  way 
to  fill  others  with  the  truth  is  to  get  filled  with 
the  truth  ourselves  I  The  way  to  get  others  filled 
with  the  Spirit  is  to  get  filled  ourselves! 

The  most  available  first  prayer  we  can  make 
for  the  lost  is  the  prayer  of  this  heathen  :  "  Lord 
help  me!'  Save  me.  Save  me  from  all  sin. 
Fill  me  with  the  Holy  Ghost,  and  endue  me 
with  power ! 

If  the  Church  was  saved  as  she  might  be, 
how  soon  the  world  would  be  saved. 

When  thou  dost  talk  with  God  —  in  prayer,  I  mean. 
Lift  up  pure  hands  ;  lay  down  all  lusts*  desires  ; 
Fix  thoughts  on  heaven  ;  present  a  conscien  :e  clean ; 
Since  holy  blame  to  Mercy's  throne  aspires, 
Confess  fault's  guilt,  crave  pardon  for  thy  sins. 
Tread  holy  paths  ;  call  grace  to  guide  therein. 

—  Robert  Southwell, 


LECTURE  XIII. 

PREVAILING   PRAYER   AND   IMPORTUNITY;   OR,  THE 

MOST  OBSTINATE  FAITH  THE  MOST 

PLEASING  TO  GOD. 

What  I  shall  say  on  this  subject  will  be 
largely  from  the  standpoint  of  the  church  pray- 
ing for  a  revival. 

In  Genesis  (32 :  26.)  Jacob  said :  '*  I  will  nol 
let  Thee  go  except  Thou  bless  me." 

The  most  important  and  the  mightiest  act 
that  man  can  do  on  earth  is  to  prevail  with  God 
in   prayer. 

Unanswered  prayers  are  a  reproach  to  Chris- 
tian people  and  produce  skepticism  within  and 
without  the  church.  When  prayer,  for  anything 
agreeable  to  God's  will,  is  not  answered,  the 
hindering  cause  is  in  the  petitioner.  Mark,  I  say 
when  prayer  is  not  answered.  We  may  get  the 
answer  any  time,  or  as  quickly  as  we  will  exercise 
the  necessary  faith,  but  the  realization  of  the 
answer,  in  so77te  cases,  is  necessarily  delayed. 
This  last  thought  applies  more  especially  to  me- 
diatorial prayer — prayer  for  others. 

BEITER  UNDERSTANDING  OF  PRAYER  NEEDED. 

If  the  subject  of  prayer  was  properly  under- 
stood and  Christians  were  willing  to  comply  with 
its  conditions,  they  would  put  up  such  petitions 
as  would  be  answered.  The  might  of  such 
prayers  is  more  powerful  than  an  army  with 
banners.      Nothing    can    stand    before    it.      Un- 

[235] 


236  PREVAILING   PRAYER 

answered  prayer  Is  weakening  to  the  faith, 
spirituality  and  Christian  character  of  those  who 
offer  it — I  mean  prayer  unanswerable,  because  of 
its  indifference,  coldness,  heartlessness,  perfunct- 
oriness,  and  faithlessness. 

THE   HINDRANCE   IN   THE   PETITIONER. 

That  God  Himself  is  always  ready  to 
answer  prayer,  that  is  agreeable  to  His  will, 
there  can  be  no  doubt ;  but  there  may  be  cir- 
cumstances, on  the  human  side,  that  make  it 
impossible  for  God,  always,  to  answer  at  once  in 
keeping  with  his  fixed  methods  of  saving  souls. 
The  petitioner  may  not  feel  the  importance  of 
the  case  as  he  should,  or  he  may  be  full  of  pride 
or  formality,  or  have  too  little  faith,  or  ask  from 
wrong  motives,  etc.  Till  the  petitioner  is  brought 
into  a  right  state  of  heart  God,  consistently  with 
his  plans  cannot  answer.  A  lady  had  for  eight 
years  prayed  for  the  conversion  of  her  husband  ; 
yet  he  remained  unsaved.  She  became  desper- 
ately in  earnest  and  God  answered  her  prayer 
and  saved  her  husband.  Doubtless  she  might 
have  prevailed  for  the  answer  the  first  year 
instead  of  waiting  till  the  eighth.  Unfaithfulness 
to  the  sinner  may  be  the  cause  of  delay  in 
answering  intercessory  prayer.  The  seed  must  be 
sown,  if  need  be,  by  personal  effort  so  that  as  we 
bow  at  the  throne  of  grace,  we  can  say  to  our 
Father,  we  have  done  what  we  could. 

We  are  taught  in  the  Word  of  God  to  "pray 
always  with  all  prayer,  and  supplication  in  the 
Spirit,  and  watching  thereunto  with  all  persever- 
ance." In  the  parable  of  the  widow  and  unjust 
judge,    we    are    asked:      "And    shall     not    God 


AND    IMPORTUNITY.  53}^ 

avenge  His  own  elect  which  cry  day  and  night 
unto  Him  ?"  The  very  core  truth  of  this  parable 
is,  that  we  are  to  continue  to  besiege  the  throne 
of  grace  until  we  receive  an  answer.  Our 
prayers  are  often  not  answered,  because,  through 
discouragement  we  cease  to  pray.  Reflect,  decide 
as  to  what  you  want.  Ascertain  either  by  the 
Word  or  Spirit,  or  both,  whether  your  desire  is 
according  to  the  will  of  God.  Convinced  that  it  is, 
yield  not  till  the  answer  is  given.  Christ,  our  great 
prayer  pattern,  teaches  us  how  to  pray  by  the 
parable  of  the  man  who  begged  of  his  neighbor, 
at  midnight,  three  loaves  of  bread  for  his  hungry 
friend  ;  and  of  the  unjust  judge  and  importunate 
widow.  The  great  lesson  the  Master  seeks  to 
teach  us  is,  that  we  are  to  persevere  in  prayer 
when  God  seems  to  deny  or  refuse. 

In  the  wrestlings  of  Jacob  and  Elijah  the 
pleadings  of  Abraham  and  Moses,  the  confessions 
and  supplications  of  Samuel  and  David,  and  in 
the  parables  above  mentioned,  there  is  a  store- 
house full  of  instruction  as  to  importunate  and 
intercessory  prayer.  One  waits  trustingly  for 
years  for  an  answer.  Another  cries  persistently, 
*'day  and  night,"  and  i;^^^^//j/ receives  the  answer. 
"And  shall  not  God  avenge  his  own  elect,  which 
cry  day  and  night  unto  him?  I  tell  you  that  He 
will  avenge  them,  speedily."  Christians  who  have 
mightily  prevailed  with  God,  in  prayer,  have  done 
so,  often,  because  of  their  indomitable  and  dogged 
hang-on-it-iveness.  Their  stick-to-it-iveness  has 
carried  with  it  their  faith  to  the  Pisgah-height 
of  immediate  and  blessed  victory. 


238  PREVAILING   PRAYER 

GOD    PLEASED   WITH   PERSISTENCE. 

Nothing,  in  the  conduct  of  the  obedient  child 
of  God,  is  so  pleasing  to  his  Heavenly  Father 
as,  that  the  dominating  condition  of  the  cessation 
of  his  cry,  ''day  and  night,"  is  that  the  Father 
shall  answer  ''speedily I''  While  your  resolution 
does  not  commit  you,  to  complete  victory  at  any 
cost,  you  cannot  ftilly  prevail. 

THE    SECURED   ANSWER   IS    WAITING. 

The  answer  for  any  promised  blessing  is 
ours,  in  Christ,  this  moment.  By  the  atonement 
and  intercession  of  Christ  it  is  already  secured^ 
and  is  waiting  to  be  bestowed.  The  moment 
faith  for  it  becomes  perfect,  the  answer  will  be 
given.  Till  the  full  price  is  paid,  the  answer  will 
not  be  given. 

BURNING   THE    BRIDGES. 

There  must  be  a  complete  commitment.  All 
the  bridges  must  be  burned  behind  us — leaving 
no  way  of  retreat.  Such  a  commitment  must  be 
made,  in  reliance  on  the  Holy  Spirit's  help,  as 
will  shut  us  up,  if  necessary,  to  a  life-long  persis- 
tence for  the  answer.  Siy:h  a  commitment  im- 
plies a  vigorous,  venturing  faith.  It  also  implies 
a  complete  submission  to  all  the  will  of  God. 

SCRIPTURE   EXAMPLES   OF   IMPORTUNITY. 

We  have  many  examples  of  persevering 
prayer,  in  the  Old  Testament  Scriptures,  as  also, 
in  the  New  Testament.  Again,  and  again,  we 
read  how  repeated  importunities  prevailed.  How 
unwearied  perseverance  became  a  holy  violence. 
Fervency  alone  may  last  but  an  hour.  There 
must  be  perseverance. 

Mark  Jacob's  perseverance.    After  the  Angel 


AND    IMPORTUNITY.  53^ 

had  touched  his  thigh  and  put  it  out  of  joir_t  — 
utterly  depriving  him  of  all  power  to  wrestle, 
Jacob  still  cried:  *'I  will  not  let  Thee  go,  except 
Thou  bless  me!"  If  the  Angel  had  said,  an  houv 
before  He  did:  "Let  me  go,"  doubtless,  an  hour 
before  he  did,  Jacob  would  have  prevailed. 

SELFISHNESS   MUST   DIE. 

The  Angel  touched  Jacob's  body  at  its  strong- 
est point,  to  bring  him  to  a  realization  of  his 
own  weakness,  and  to  bring  him  to  a  supreme 
effort  of  will  and  faith.  So  God  touches  our 
selfishness,  at  its  strongest  point,  to  humble  us 
sufficiently,  and  bring  us  to  the  effort  of  will  and 
faith  necessary  to  take  the  blessing  sought.  The 
state  of  complete  self-helplessness  must  be 
reached,  before  we  can  receive  sufficient  Divine 
helpfulness.  This  does  not  annihilate  self,  but 
selfishness, 

THE  SURRENDERED  REFUSES  TO  SURRENDER. 

The  fully  surrendered  soul  refuses  to  surren* 
der,  as  he  rises  in  holy  daring,  exclaiming :  "  J 
will  not  let  Thee  go  (Thou  Almighty  Friend  and 
Lover)  except  Thou  bless  me"  —  except  Thou 
dost  yield,  to  my  request ! 

There  is  too  often,  simply,  an  enjoyable 
acquiescence  in  the  Divine  will  when  world-wide 
interests  are  trembling  in  the  balances,  and  demand 
that  the  petitioner  exercise  his  right  in  Christ, 
and  that  he  rise  up  in  the  might  of  his  being — 
in  the  utmost  exercise  of  his  will  power,  as  well 
as  his  faith,  and  violently  take  the  kingdom  b^ 
force.  The  petitioner  is  not  to  lose  his  identity, 
or  lose  sight  of  himself.  Our  heavenly  Father  is 
immeasurably   pleased   when   we    clai^n  —  humbly 


^40  PREVAitmc^  PkAYfiS 

but  unyieldingly  claim,  our  right  in  Christ,  Hi^ 
dearly  beloved  Son.  Of  course  we  must  approach 
the  Infinite  One,  confessing  with  Abraham :  "  I 
am  but  dust  and  ashes."  Unyielding  persever- 
ance implies  strong  faith ;  a  faith  that  will  soon 
measure  up  to  high-water  mark. 

CLAIM   YOUR  PRIVILEGE   AND    HOLD    ON. 

Prayer  is  the  exercise  of  faith.  It  is  reaching 
out  and  taking  hold  of  the  Lord  Jesus  Christ, 
our  Redeemer — our  great  sin-offering  and  claim- 
ing Him — claiming  Him  this  moment  as  our 
Redeemer  from  all  sin.  Claiming  Him  as  the 
Redeemer  of  our  unsaved  friend.  If  you  were 
in  the  water,  and  could  be  saved,  only  by  grasp- 
ing my  outstretched  hand,  and  I  should  say,  take 
hold  and  I  will  deliver  you  ;  you  not  only  believe, 
but  you  act  your  faith  at  once,  by  taking  hold 
and  holding  on,  as  for  life.  Thus,  Jacob  clung  to 
the  covenant  Angel,  and  hung  on,  with  an  all 
conquering  purpose.  He  dema7ided I  He  pre- 
vailed! He  conquered  I  O,  my  brother,  the 
trouble  is,  we  don't  cling  to — cleave  to  God, 
whether  or  no,  in  spite  of  everything.  Do  you. 
this  moment,  insist  on  being  filled  with  the  Holy 
Ghost,  and  endued  with  Divine  power  ?  Do  you  ? 
Do  you  claim  the  salvation  of  the  lost  ? 

Who  can  estimate  the  power  of  a  being 
endued  with  immortality ;  especially  if  that 
being  is  helped  by  the  almighty  energies  of  the 
Holy  Ghost  ? 

TRIALS  OF  YOUR  PLUCK  WILL  COME. 

There  will  come  trials  of  your  faith  and  per- 
severance. This  is  as  it  should  be,  for  faith  and 
perseverance  can  be  strengthened   only  by   their 


trial.  If  difficulties  are  In  your  way,  as  they  will 
be,  God  thereby  indicates  to  you  that,  by  over- 
coming these  difficulties,  He  means  to  lead  you 
to  a  glorious  victory  and  a  blessed  development 
of  the  graces  of  the  Spirit,  and  a  Christ-like 
character.  Then  you  must  press  over  these  hard 
places  with  all  the  will  power  and  vehemence,  if 
need  be,  that  you  can  summon.  Take  these 
temptations,  to  faint  and  give  up,  as  promises  of 
a  complete  answer,  on  condition  that  you  perse- 
vere. Then  your  <//i-couragements  become  your 
^;^couragements. 

FALSE   SUPPORTS   SWEPT  AWAY. 

In  Jacob's  case  the  blessing  was  delayed  until 
there  came  to  him  a  sense  of  exhaustion  —  of 
utter  self-helplessness.  God  convinces  us  of  our 
utter  inability  that  He  may  more  wonderfully 
display  His  saving  power,  in  us,  and,  through  us. 
This  is  His  established  method.  He  cuts  off  our 
vain  resources,  that,  applying  only  to  Him,  we 
may  prove  the  fulness  of  His  love  and  sink,  by 
absolute  recumbency,  into  His  almighty  arms. 
Said  Paul :  *'  I  glory  in  my  infirmities  (why  ?) 
that  the  power  of  Christ  may  rest  upon  me,  for 
when  I  am  weak,  then  am  I  strong.  A  seeming 
refusal  to  answer,  only  stimulated  Jacob's  perse- 
verance and  faith. 

Said  the  Angel :  *'  Let  me  go,  for  the  day 
breaketh."  Was  this  a  denial?  No.  Faith 
discovers  hope  in  the  depths  of  fear.  Jesus  said 
to  the  woman,  whose  daughter  was  a  demoniac  : 
*Tt  is  not  meet  to  take,  etc."  Out  of  her  burdened 
and  wrought  up  soul  she  exclaimed  :  "  Truth 
Lord,    etc."     She    got    the    start    of  the  blessed 


^4^  PREVAILING   PRAYER 

Master,  and  it  was  just  what  He  wanted  she 
should  do.  It  was  for  Jacob's  sake,  and  not  for 
His  own  convenience,  that  the  Divine  Wrestler 
said  :  *'  Let  me  go,"  that  he  might  lift  the 
perseverance,  the  fervency  and  the  faith,  of 
Jacob,  into  the  supreme  effort  of  his  life.  Without 
this  apparent  indisposition  to  bless  him,  on  the 
part  of  the  covenant  Angel,  he  would  never  have 
made  the  effort.  His  faith  would  never  have 
measured  up  to  the  blessing  needed. 

So  God  says  to  every  persevering,  wrestling 
soul :  "  Let  me  go ;"  but  it  is  the  wooing  of 
infinite  love  and  benevolence,  to  lead  the  struggling, 
wrestling  soul,  assisted  by  the  Holy  Spirit,  to  a 
superhuman  effort — superhuman,  because  Divinely 
assisted — when  the  Angel  Wrestler  lifts  the  cling- 
ing, unyielding  supplicator,  up,  up,  up,  into  the 
clear,  calm  and  heavenly  region  of  complete  vic- 
tory; so  that  now  every  attribute  of  the  God- 
head, and  every  law  in  the  universe,  are  pledged 
to  maintain  his  cause.  Persistent  prayer<  accom- 
panied by  faith,  subdues  the  invincible  and  pre- 
vails with  Omnipotence  !  Hallelujah  1  "  Let  me 
go,  for  the  day  breaketh."  Jacob  perceived,  in 
the  request,  that  He  might  not  go  without  his 
consent.  O,  lovijig,  willing  captive,  Thou  art  7ny 
loving,  willing  captive  too  —  for  /  will  not  let 
Thee  go,  except  Thou  bless  me/ 

ONE   OF   THE   PROFOUNDEST   MYSTERIES. 

To  most  Christians,  one  of  the  profoundest 
mysteries  connected  with  this  subject  of  prayer 
is,  the  need,  often,  of  importunity — of  persistent 
pleading.  Ignorance  of  the  reasons  of  this  need 
makes  of  these  mysteries  embarrassing  stumbling 


AND    IMPORTUNITY.  ^43 

blocks  in  the  pathway  of  the  inexperienced  Chris- 
tian— the  babe  in  Christ.  Why  it  is  often  necessary 
to  plead,  and  wrestle,  and  wait  when  we  are  told 
that  God  is  love,  that  He  is  infinitely  benevolent, 
that  He  is  more  willing  to  give  to  His  child  than 
earthly  parents  are  to  theirs;  yet  the  answer  is 
often  delayed  till  after  the  severest  effort.  Per- 
sistence in  prayer,  by-and-by,  will  solve  the 
mystery.  A  true  faith,  that  is  persistent,  can  never 
be  disappointed. 

WHAT   IT   IS    LIKE. 

He  who  knows  the  irresistible  power  of  prayer, 
by  a  study  of  the  Word,  from  his  own,  and  the 
experiences  of  others,  and  steps  out  on  God's 
promise,  in  the  name  of  Christ,  by  the  help  of 
the  Holy  Spirit,  with  invincible  purpose,  never 
to  yield  till  God  answers,  will  not  be  discouraged 
by  delay.  While  the  young  Christian  7ieed  not 
be  discouraged,  if  he  does  not  get  the  answer  at 
once,  the  veteran  zvill  not.  Often,  the  most  dis- 
couraging moment  is  when  the  pleading  soul  is 
on  the  eve  of  victory.  To  the  inexperienced  it 
is  like  climbing,  for  the  first  time,  the  steep 
mountain  side  in  midnight  darkness,  by  the  aid 
of  a  lantern,  not  knowing  how  far  away  is  the 
mountain  peak.  He  has  just  strength  enough  to 
reach  the  summit.  Hour  after  hour  he  climbs, 
more  and  more  exhausted,  yet  he  knows  that 
every  step  brings  him  nearer  the  summit.  By- 
and-by  every  step  seems  the  last  he  can  take, 
and,  often,  he  is  tempted  to  give  up.  He  debates 
the  question.  To  retrace  his  steps  is  defeat. 
He  summons  all  his  courage,  hope  and  strength, 
and    struggles     up,    step     after     step,     and     just 


^44  PREVAILING   PRAYER 

when  all  gives  way,  except  his  faith,  he  plants 
his  feet  on  the  wondrous  height,  and  opens  his 
eyes  towards  the  golden  gates  of  day,  and  beholds 
the  bursting  glories  of  the  king  of  day.  The 
victory  is  his.  Ravishing  visions  of  grandeur  and 
glory  thrill,  again  and  again,  his  enraptured  soul 
and  he  bathes  in  the  glory  of  the  new  born  day, 
and  drinks  in  the  blessedness  of  visions  to  which 
the  multitudes  are  strangers.  He  exclaims:  "It 
pays  !     It  pays,  a  thousand  times  for  the  effort !" 

ENCOURAGEMENT. 

Praying  one,  often  almost  discouraged,  the 
victory  is  before  you,  awaiting  your  persevering 
effort.  How  these  thoughts  revive  the  exper- 
iences of  God's  conquering  ones.  There  is  a 
peak  to  every  mountainous  difficulty  climbed  by 
prayer.  Perseverance  will  reach  it.  In  one  case 
it  Is  near  at  hand,  in  another  far  away  and  be- 
yond the  clouds,  kissed  by  the  golden  sunlight  of 
heaven.  But  the  peak  must  be  reached  before 
complete  victory  comes.  The  higher  the  peak, 
the  greater  and  more  blessed  the  victory.  Hal- 
lelujah !  No  one  knows,  at  first,  how  far  away 
is  the  peak.  It  may  not  be  many  steps  distant. 
It  may  require  days  and  weeks  of  weary  toil  to 
reach  it.     Perseverance  will  win. 

EACH    SUCCESSIVE    EFFORT   EASIER. 

Every  effort  of  prayer  for  different  subjects 
requires  a  distinct  effort,  though,  in  the  main, 
like  other  efforts,  yet  each  successive  effort  for 
the  same  or  similar  objects,  is  easier.  The  soul 
becomes  stronger,  faith  mightier,  and  confidence 
begotten  by  previous  victories  is  like  the  helping 
hand  of  the  strong  one  who  leads  the  way. 


AND    IMPORTUNITY.  245 

The  first  struggle  along  a  certain  line  may  be 
long  and  arduous  but  when  victory  is  gained, 
and  maintained,  access  to  the  throne  is  com- 
paratively easy,  and  such  is  the  close,  open,  inti- 
mate, and  easy  communication  with  the  unseen 
world,  that  often  all  that  is  necessary  to  get  an 
answer  for  other  objects  is  to  look  up,  for  a  few 
moments,  and  the  Holy  Spirit  witnesses  that 
our  prayer  is  heard  and  answered. 

THE    MORE    FULLY   CONSECRATED,    THE    EASIER. 

They  who  are  far  away  from  God,  because  of 
their  littleness  of  faith,  struggle  with  the  Divine 
Wrestler  at  arm's  length,  while  they  who  live 
very  near  the  Lord,  because  of  their  mighty 
faith,  close  in  with  the  Angel  of  the  covenant, 
and,  with  comparative  ease  win  the  victory. 

PRAYER   AND   THE    WILL. 

So  much  in  prayer  depends  on  how  much  will 
power  we  put  into  our  effort.  God  has  made 
the  execution  of  His  will,  in  many  things,  depend 
on  the  will  of  man.  *'  Of  God's  will,  as  revealed 
in  his  promises,  so  much  will  be  fulfilled  as  our 
faith  accepts.  When  once  God  has  revealed 
what  He  is  willing  to  do  for  us,  the  responsibility 
for  the  execution  of  that  will  rests  with  us." 
When  God  reveals  what  He  is  willing  to  do  for 
others,  by  us,  the  responsibility  for  the  execution 
of  that  will  rests  with  us. 

Will  power  in  prayer  is  one  of  the  most 
important  conditions  of  prevailing  prayer  —  of  the 
most  marvelous  victories  of  faith.  All  moral 
giants  have  great  will  power.  They  have  great 
will  power  because  they  have  exercised  that 
power.     They  are  giants   because    they   willed  to 


246  PREVAILING   PRAYER 

conquer,  then  conquered.  An  enlightened,  conse- 
crated, indomitable,  active,  and  aggressive  will 
may  have  v^hat  it  willy  sooner  or  later,  so  far  as 
God  Himself  is  able  to  make  a  human  being 
conqueror.  It  v^as  said  of  Luther  :  ''  He  can 
have  v^hat  he  will."  The  mightiest  conquerors 
who  have  won  the  world's  greatest  victories  have 
conquered  on  their  knees,  (i.)  Because,  they 
willed  that  they  would  fully  surrender  to  God, 
and  did  it :  and  (2.)  Because,  they  willed  that 
God,  in  fulfillment  of  His  promises,  should  sur- 
render to  them,  and  He  did  it.  This  is  not 
irreverence,  but  the  statement  of  a  loving 
Father's  pleasure  and  plan. 

WHERE  SHALL  WE  PLACE  THE  LIMIT  ? 

Who  dares  to  limit  the  power  of  a  human 
being  created  in  the  image  of  God;  whose  de- 
votion to  the  Almighty  is  perfect,  and  whose  will 
power  and  faith  have  reached  their  highest 
possible  present  development.  As  our  lives  be- 
come hid  with  Christ  in  God;  as  we  grow  in 
grace ;  as  our  will  power  and  faith  enlarge ;  as 
we  become  one  with  Christ,  and  in  Christ,  it  is 
the  delight  of  our  Father  in  heaven  to  say  unto 
us :  ''  Be  it  unto  thee  even  as  thou  wilt."  *'  What 
wilt  thou  that  /do?"  It  is  equally  His  delight 
to  hear  his  child  say  in  reply,  in  and  by  the 
Holy  Ghost :  ''  Father,  I  will  all  that  Thou  hast 
promised,  because  it  is  Thy  will  that  I  should  so 
will."  Jacob  said :  *'  I  will^  and  the  covenant 
Angel  said :  *'  As  a  prince  hast  thou  power  with 
God  and  with  men."  The  Syro-Phoenician  woman 
zvilled  to    have    an    answer    to    her    prayer,    and 


AND    IMPORTUNITY.  247 

Christ    exclaimed:      "Be    it    unto    thee    even    as 
thou  wilt ! " 

THE   TWO    HIGHEST   PEAKS. 

The  two  highest  and  most  sublinae  peaks  of 
the  mountain  range  of  prayer  —  the  two  crowning 
acts  of  faith  are  acts  that,  to  the  superficial  in 
the  school  of  prayer,  seem  contradictory,  viz.. 
*'  Father,  I  will;'  and  "  Father,  7tot  my  will ! " 
The  one  is  that  act  of  the  consecrated  soul, 
conscious  of  the  peril  of  yet  undamned  souls ; 
conscious  of  his  awful  responsibility  and  account- 
ability; conscious  of  acting  God's  will  and  with 
an  eye  to  His  glory;  conscious  of  his  right  in 
Christ's  right  at  a  throne  of  grace,  and  conscious 
of  the  girdings  of  the  Holy  Spirit's  power  for 
victory,  the  man  of  God  in  all  his  inherent  and 
heaven  endued  might,  rises  into  one  of  the 
two  supreme  acts  of  a  godly  life,  with  all  rever- 
ence and  affection,  saying  :  "  Father,  I  will,  that 
Thy  will  be  done." 

The  other  supreme  act  of  a  godly  life,  is 
when  the  powers  of  darkness  come  upon  the 
child  of  God  like  a  flood ;  when  the  unutterable 
agony  so  presses  the  soul,  quivering  with  an- 
guish, that  it  seems  literally  unendurable.  As 
far  as  he  knows,  it  is  the  Father's  will  that  he 
should  drink  the  cup  of  bitterness,  and,  after 
praying  in  an  agony,  with  Paul  and  Christ  three 
times,  he  exclaims  from  the  lowest  depths  of  a 
soul  clinging  to  God:  ''Father  not  my  will!" 

Wvi  do  not  prevail  with  God  in  prayer  by  a 
simple  acquiescence  in  His  will.  Of  course  we 
cannot  prevail  a^ainsl  God's  will;  but  He  has, 
in  love  and  wisdom,  conditioned  the  bestowment 


248  PREVAILING   PRAYER 

of  certain  favors,  on  a  faith  supported  by  the 
mightiest  and  most  persistent  efforts  of  the  will. 
Limpness  in  the  hands  of  God  is  not  prayer. 
Utmost  prayer  is  to  unyieldingly  refuse  a  denial, 
and  most  ardently  and  doggedly  insist  on  having 
our  rights  in  Christ !  This  is  what  our  Heaven- 
ly Father  most  ardently  desires,  and  lovingly 
wills. 

THE    REASON   WHY. 

God  designs,  by  making  it  necessary,  often,  to 
wrestle  in  prayer,  to  create  and  develop  in  us 
force — will  pozuer.  To  make  us  resolute  as  Jacob, 
bold  as  Moses,  persistently  humble  as  the  Syro- 
Phoenician  woman,  and  incorrigibly  persistent 
as  one  who  has  an  unjust  judge  to  worry  down. 
In  this  way  God  seeks  to  beget  in  us  the  utmost 
will  power,  implied  in  desperation,  and  consis- 
tent with  reverence.  He  would  gird  us  up  in 
our  righteous  personality,  to  the  highest  point 
possible,  and  then,  having  set  up  and  energized, 
and  developed  our  infirm  personality  into 
royalty,  He  declares  that  He  will  enthrone  us 
by-and-by,  to  reign  with  Him,  because,  as  pre- 
vailing princes,  we  have  power  with  God,  and 
have  prevailed. 

Then,  wrestling  prayer  has  its  reason  and  jus- 
tification in  the  character  developed  by  the  strug- 
gle. It  furnishes  the  discipline  and  experience 
needed  in  the  highest  character -development, 
the  greatest  victories  of  faith,  the  deepest  insight 
into  the  character  and  life  of  God  ;  into  the  will 
of  God,  the  power  of  the  Gospel,  and  the  secrets 
of  our  own  hearts.     Nothing    else   so    transforms 


AND    IMPORTUNITY.  249 

US  into  the  likeness  of   Christ.     Nothing   else   so 
conquers  the  hindrances  in  the  unseen  world. 

GREAT  RESULTS  FOLLOW  GREAT  EFFORTS. 

As  in  other  things,  great  efforts  are  followed  , 
by  great  results,  or,  rather,  great  results  do  not 
follow  without  great  efforts;  so  in  the  work  of 
prayer.  Then  let  us  not  be  discouraged.  God 
will  not  delay  the  answer  one  moment  longer 
than  is  necessary.  Nay,  He  will  do  all  in  His 
power  to  hasten  the  answer.  Certain  answers  are 
conditioned  on  certain  developments  of  charac- 
ter and  faith.  There  may  be,  nay,  always  are 
reasons  outside  of  ourselves  why  the  answer  is 
delayed,  more  or  less,  when  praying  for  another. 
There  may  be  things  in  God's  government  that 
have  to  be  put  right,  through  our  prayer,  before 
the  answer  can  fully  come.  A  true  faith  can 
afford  to  wait,  not  with  folded  arms,  but  in  per- 
sistent, fervent  prayer,  knowing  that  a  loving 
Father  waits  to  answer,  and  will  do  so  the 
moment  the  conditions  are  met. 

How  blessedly  conscious,  after  each  struggle, 
of  increased  confidence  and  strength — a  struggle 
that  carries  us  out,  and  on,  and  tip  into  the  great- 
est possible  present  effort.  There  is  a  conscious 
girding  with  a  power  that  seems  almost  unbounded. 

ILLUSTRATION. 

'Tn  1868  Mrs.  Maggie  Newton  Van  Cott  held 
a  revival  meeting  at  Stone  Ridge,  Ulster  county. 
New  York.  At  the  opening  of  the  meeting,  she 
announced,  under  the  influence  of  the  Spirit  as 
she  believed,  that  there  would  be  a  glorious 
revival,  and  that  two  hundred  squls  would  be 
converted.    Some  were  shocked  at  the  prediction, 

17 


250  PREVAILING    PRAYER 

and  some  of  the  very  best  people  in  the   church 
were  grieved,  for  they  felt  certain  that  she  was 
doomed  to  disappointment.     She  labored  for  more 
than    a    week    with    little    fruit.       Her    strength 
began   to    give    way.      Her    warmest    co-workers 
began    to    tremble    for   her.      One    morning   she 
remarked  to  the  lady  at  whose  residence  she  was 
staying :      *  I   am  going   into  the  parlor  to  settle 
this  church  matter  with  the  dear  Master.     Please 
do  not  allow  any  one  to  come  near  me.     If  I  do 
not  come  out  in  time  for  dinner,  do  not  call  me. 
If   I  am  not  with   you   in   time  for  the  afternoon 
meeting,  you  may  call  in  the  friends.     I  shall,  in 
the  name  of  God,  this  day  have  victory  or  death.' 
It  was  a  bitter  cold   day  in   February,  and  no 
fire   had  been    kindled   in   that  room    all   winter, 
and    the    frost   was   thick   on    the   window-panes. 
She    wrapped    a    large    shawl    around    her,    and 
bowed   before   God,  and  presented  the   promises 
covered    with  the   blood   of  the  Saviour,   and   in 
them    there   could   be   no   failure.      'Ask   and   ye 
shall    receive,'  stood  before   her  as   in  characters 
of  living  fire.     Also,  *  If  ye  abide  in  Me,  and  My 
words  abide  in  you,  ye  shall  ask  what  ye  will,  and 
it    shall    be    done   unto    you.'       *  Whatsoever   ye 
shall    ask   in    My  name,  that   I  will   do,  that  the 
Father  maybe  glorified  in  the  Son.'     *If  ye  shall 
ask  anything  in   My   name,  I  will  do  it.'      It  was 
the   same   voice    that   awoke    slumbering    chaos, 
and  new-made  worlds  teeming  with  life,  glorious 
and  grand.     An    hour   passed  —  another  followed 
— she   had   grappled  in  with  God's  Word,  and  in 
the    anguish    of    her    spirit,    as    she     afterwards 
declared,  she  could  in  a  certain  degree  understand 


AND    IMPORTUNITY.  2$ I 

the  Scripture,  when  it  describes  the  Master's 
agony  in  the  garden,  when  he  sweat  ^reat  drops 
of  blood.  In  those  hours  of  the  most  intense 
struggle  of  spirit  the  great  drops  of  sweat  rolled 
from  her  brow.  The  tempter  suggested  :  '  Give 
it  up,  God  will  not  give  the  answer  to-day.' 
*Then  to-day,  on  this  spot,  I  die,'  was  her 
answer.  The  agony  increased.  The  prayer 
became  a  struggle  as  for  life.  '  I  will  not  let 
Thee  go.  Thy  word  is  truth.  Thou  hast  said 
*  now  is  the  time.'  O,  God,  now  send  the  answer ; 
noiv  my  Father,  hear  me  for  the  sake  of  souls — 
for  the  two  hundred,  Christ  has  paid  the  price 
of  their  redemption.  I  plead  His  merits  —  I  will 
not  yield — I  will  not  move  —  I  will  not  let  go 
my  hold — Thou  canst  not  turn  me  av/ay.  Behold 
Thine  own  dear  Son  pleads  —  the  Spirit  inter- 
cedes.    Give,  O  give  the  answer.' 

That  moment  a  sweet  ripple  of  peace  floated 
over  her  soul,  and  soon  shouts  of  rapture  flooded 
her  spirit. 

That  night  twenty  seekers  bowed  at  the  altar 
of  prayer.  In  less  than  five  weeks  two  hundred 
and  thirty-five   persons  professed   faith  in  Christ. 

Thus  it  ever  is  'The  fervent,  effectual  prayer 
of  the  righteous  availeth.'"  —  The  Harvest  and  the 
Reaper, 

Rev.  Jesse  Kilpatrick,  of  the  Detroit  Con- 
ference, of  the  M.  E.  Church,  related  to  me  an 
experience  he  passed  through,  while  engaged  in 
a  special  service.  Weeks  passed  away,  and  no 
conversions.  He  could  not  rest.  At  one  o'clock, 
in  the  night,  he  arose,  dressed  himself,  and  with 
Bible  in  hand,  went  into  the  woods,  knelt  in  the 


252  PREVAILING    PRAYER 

snow,  under  a  tree,  and  with  great  energy  of 
will,  and  faith  in  God,  wrestled  until  eleven 
o'clock,  when  the  answer  came.  That  night 
nineteen  persons  were  at  the  altar,  and  the  work 
went  on  until  hundreds  were  saved.  Wesley 
was  a  wrestling  Jacob  in  prayer.  Often,  as 
he  came  from  the  closet  of  devotion,  his  counte- 
nance shone  with  a  halo,  bearing  luminous 
evidence  that  he  had  been  on  the  mount  of 
vision. 

SUBJECTIVE   AND  OBJECTIVE  RESULTS  OF  SUCH  PRAYING. 

What  a  wonderful  change  came  over  Jacob, 
indicated  in  the  change  of  his  name  from  Jacob, 
the  supplanter,  the  deceiver,  to  Israel,  a  prince 
of  God  —  one  who  has  princely  or  prevailing 
power  with  the  Almighty.  Likewise,  what  a 
wonderful  corresponding  change  took  place  in 
Esau.  He  was  coming,  with  four  hundred 
armed  men,  with  murder  in  his  heart.  Now,  he 
meets  Jacob  as  a  bi'other,  with  love  in  his  heart. 
When  Jacob  recrossed  the  Jabbok,  he  found  his 
hating  and  revengeful  brother  melted  into  kisses 
and  friendship.  Jacob's  blessing  overflowed  his 
own  heart,  and  melted  Esau's  heart.  These 
face-to-face  talks  with  God  conquer  our  enemies. 
"  Peniel  of  the  Old  Testament,  is  Pentecost  of 
the  New  Testament."  With  the  power  of  God 
to  conquer  the  foe,  comes  the  fearlessness  of  God 
of  the  foe. 

"  Lame  as  I  am,  I  take  the  prey  ; 

Hell,  earth,  and  sin  with  ease  o'ercome, 
I  leap  for  joy,  pursue  my  way, 
And  as  a  bounding  hart  fly  home." 

What  a  wonderful   change  comes   in   the   ex- 


AND   IMPORTUNITY.  ^53 

perience  and  character  of  the  prevailing  Chris- 
tian and  Christian  Church.  What  a  wonderful 
corresponding  change  takes  place  in  the  com- 
munity of  the  unsaved. 

To  prevail  once  makes  it  easier  to  prevail 
again.  A  confidence  is  begotten.  If  I  have  pre- 
vailed once  I  may  again.  I  have  learned  the 
way  to  victory. 

Mr.  Finney,  in  substance,  says  :  If  Christians 
would  cultivate  the  spirit  of  prayer,  so  as  to  get 
in  the  habit  of  persevering  in  prayer,  effectual 
prayer  might  be  offered  at  once,  as  well  as  after 
praying  ever  so  many  times  for  an  object.  Until 
their  minds  become  imbued  with  the  spirit  of 
prayer,  they  will  not  keep  fixed  to  one  point  and 
push  their  petition  to  an  issue  on  the  spot.  Do 
not  think  you  are  prepared  to  offer  prevailing 
prayer  if  your  feelings  will  let  you  pray  once  for 
an  object  and  then  leave  it.  Most  Christians 
come  up  to  prevailing  prayer  by  a  protracted 
process.  Sometimes  to  prevail,  great  will  power 
must  be  used  ;  at  other  times  so  much  of  the 
spirit  of  prayer  is  given  that  the  believer  must 
cry  prevailingly,  in  order  to  get  relief. 

WRESTLING  JACOB. 

"  Come,  O,  thou  traveler  unknown, 
Whom  still  I  hold,  but  cannot  see  ; 
My  company  before  is  gone. 
And  I  am  left  alone  with  Thee  ; 
With  Thee  all  night  I  mean  to  stay, 
And  wrestle  till  the  break  of  day. 

In  vain  Thou  strugglest  to  get  free, 
I  never  will  unloose  my  hold  ; 
Art  Thou  the  Man  that  died  for  me  ? 
The  secret  of  Thy  love  unfold  ; 
Wrestling,  I  will  not  let  Thee  go, 
Till  I  Thy  name.  Thy  nature  know." 


LECTURE    XIV. 

PREVAILING   PRAYER    THE  PRAYER  OF  FERVENCY i 
OR,  THE  POWER  OF  INTENSITY. 

SCRIPTURE  STATEMENT. 

**The  effectual  fervent  prayer  of  the  righteous 
man  availeth  much."  Paul  says:  ''Always  labor- 
ing fervently  for  you  in  prayers  to  God."  The 
prophet  Isaiah  bewails  the  state  of  the  Church 
in  this  language  :  ''  There  is  none  that  calleth 
upon  Thy  Name,  that  stirreth  up  himself  to  take 
hold  of  Thee."  In  another  part  of  the  same 
book  God  says :  ''  Let  him  take  hold  of  My 
strength. 

IMPORTUNITY  AND   FERVENCY  DISTINCT. 

Though  usually  coupled  together  in  prevailing 
prayer,  importunity  and  fervency  are  distinct  in 
nature,  and  should  each  be  presented  separately, 
as  far  as  possible,  that  confusion  of  thought  may 
be  avoided,  and  hence,  that  we  may  better  under- 
stand how  to  pray  and  prevail.  Importunity  in 
prayer  is  persevering,  unyielding  urgency.  This 
may  characterize  our  prayers  while  we  have  but 
little  fervency.  Fervency  in  prayer  is  a  glowing 
warmth,  which  may  intensify  into  a  vehement 
heat  of  spirit.  Not  a  vehement  heat  of  our  own 
spirits  ////accompanied  by  the  mighty  rush  of  the 
intercessional  current  of  the  Holy  Spirit's  prayer, 
within  us,  but  a  fervency  imparted  to  our  spirits 
in  proportion  as  the  infinitely  fervent  Holy  Spirit 
possesses  and    controls   us.     There    may   be  this 

[254] 


AND   FERVENCY.  255 

glowing  warmth,  intensified  Into  a  vehement  heat 
of  spirit,  yet  no  unyielding  urgency  except  for  the 
moment.  Christ  in  the  garden  was  intensely  fer- 
vent (fervent  as  no  one  else  ever  has  been,  or 
can  be),  yet  He  was  not  persistent.  In  the  event 
that  God's  will  is  known,  both  persistence  and 
fervency  are  proper  and  necessary,  but  in  case 
God's  will  is  not  known  (as  at  first  when  Christ 
prayed  in  the  garden),  there  may  be,  consis- 
tently, the  most  vehement  heat  of  spirit  unaccom- 
panied by  importunity.  Yet  the  persistency  of 
great  purpose  and  fervency  In  prayer  are  so  inti- 
mately associated  and  so  interlap  that  It  Is  diffi- 
cult to  treat  them  separately. 

REASONS   FOR   FERVENCY. 

Fervency  Is  a  prerequisite  to  success  in  prayer, 
because  it  has  an  Intimate  connection  with  a 
right,  spiritual  condition  in  us.  There  must  be  a 
deep  sense  of  need,  Moses  says  "  The  messengers 
returned  to  Jacob,  saying :  We  came  to  thy 
brother  Esau,  and  also  he  cometh  to  meet  thee, 
and  four  hundred  men  with  him.  Then  Jacob 
was  greatly  afraid  and  distressed,  *  *  and  Jacob 
said :  O,  God  of  my  father  Abraham,  and  God 
of  my  father  Isaac,  *  *  I  am  not  worthy  of 
the  least  of  all  Thy  mercies,  and  of  all  the  truth 
which  Thou  hast  showed  unto  Thy  servant. 
Deliver  me,  I  pray  Thee,  from  the  hand  of  my 
brother — from  the  hand  of  Esau,  for  I  fear  him, 
lest  he  will  come  and  smite  me,  and  the  mother 
with  the  children!"  One  of  two  things  must  be 
done.  Jacob  must  prevail  with  God,  or  he  and 
his  family  must  die  !  The  Syro-Phoenician  woman 
must   prevail,   or  her  child   must  perish !     Like- 


256  PREVAILING    PRAYER 

wise,  my  brethren,  we,  too,  must  prevail  or  sin- 
ners will  eternally  perish  in  their  sins.  God  de- 
signs, by  deepening  this  sense  of  need,  to  lead 
us  to  the  most  earnest  exercise  of  our  own 
faith,  and  its  greatest  possible  development. 
Answers  to  our  prayers  are  delayed,  often,  be- 
cause our  condition  of  heart — of  soul,  is  not  such 
as  to  enable  God,  in  harmony  with  His  plans,  to 
enable  us  to  exercise  the  faith  necessary.  There 
may  be  the  want  of  a  realizatio7i  of  the  crying 
need  in  the  case,  and  a  fervency  that  will  melt 
away  all  barriers. 

FERVENCY   MELTS   AWAY  THE    BARRIERS. 

Desire,  and  love  for  the  salvation  of  souls 
must,  in  some  considerable  measure,  be  in  pro- 
portion to  the  importance  of  the  object  sought. 
Mr.  Finney  tells  us:  "The  case  of  a  certain 
woman,  of  whom  I  read  in  a  revival,  made  the 
greatest  impression  on  my  mind.  She  had  such 
an  unutterable  love  and  compassion  for  souls 
that  she  actually  panted  for  souls,  almost  to  suf- 
focation. What  must  be  the  strength  of  desire 
God  feels,  when  His  Spirit  produces,  in  Christians, 
such  amazing  agony,  such  throes  of  soul  — such 
travail !  God  has  chosen  the  best  word  to  express 
it.  It  is  travail — travail  of  soul  !"  Sometimes, 
that  we  may  prevail  in  prayer,  fervency  arises  to 
an  agony.  Agony  in  prayer  is  not  always  a  con- 
dition of  prevailing  prayer,  though  fervency  is. 
I  grant  that  many  an  answer  has  been  received 
by  a  quiet,  but  all  appropriating  faith,  yet  that 
faith  became  all  masterful  by  a  previous  over- 
coming of  all  difficulties  in  its  way.  Again, 
striking  answers  to  prayer   are    seldom  realized, 


AND  FERVENCV.  2^7 

except  in  answer  to  agonizing  prayer.  God  cares 
not  for  the  multitude  of  our  prayers,  their  length, 
nor  their  fluency,  but  for  the  persistent,  white- 
heat  fervency  of  our  spirits  in  prayer.  There  must 
be  the  spirit  of  supplication,  a  pouring  out  of  the 
soul,  2l  spiritual  cry,  a  vehement  strife,  a  power- 
ful wrestling,  an  irrepressible :  "  I  must  be 
answered  or  die!''  I  speak  of  this  kind  of 
praying  from  a  standpoint  of  prevailing  interces- 
sional  prayer  —  prayer  for  sinners.  Paul  says : 
^^  Striving  (agonizing)  together  with  me  in  your 
prayers  to  God."  Often,  to  prevail  for  ourselves 
or  sinners,  it  is  necessary  to  focus  all  the  energies 
of  our  being — body,  soul  and  spirit — I  mean  what 
I  say,  all  the  energies  of  our  being,  to  the  last 
degree  possible  !  We  know  that  a  certain  degree 
of  heat  is  necessary  to  convert  cold,  hard  metal 
into  a  fluid,  and  that  all 'the  heat  is  lost  if  we 
cease  our  effort  before  the  metal  is  brought  to 
the  melting  point.  So,  all  our  labor  is  lost,  in 
the  exercise  of  faith,  for  a  specific  object,  if  we 
do  not  continue  in  fervent  prayer — in  increasingly 
fervent  prayer,  until,  in  the  furnace  of  super- 
human effort  (superhuman,  in  part  at  least, 
because  Divinely  aided)  our  spirit  and  faith,  fanned 
by  the  intensely  fervent  and  all-helpful  interces- 
sional  current  of  the  Holy  Spirit,  our  hearts  melt 
into  complete  oneness  with  God.  In  the  light  of 
this  statement  we  are  to  look  for  an  explanation 
of  such  Scripture  statements  as  :  ''  The  kingdom 
of  heaven  suffereth  violence,  and  the  violent  take 
it  by  force  ;  "  and  :  ''  I  will  not  let  Thee  go  except 
Thou  bless  me."  This  also  explains  why  so  many 
prayers   are    not   answered.    John    Knox   lay   all 


258  PREVAILING    PRAYER 

night  on  the  floor  of  his  chamber,  crying:  ''Give 
me  Scotland   or   I    die."     If   v^e   would   thus   cry 

give  us or  v^e    die,    hov^   long   before    God 

would  answer  our  prayers  ?  When  that  dear  one 
in  your  home  was  suffering  the  pangs  of  death, 
and  almost  all  hope  vanished,  how  earliest  was 
your  burdened  heart,  as  it  begged  that  Jesus,  if  it 
might  please  Him,  would  spare  to  you  that 
precious  life  !  How  fervently  Elijah  prayed  for 
rain.  He  cast  himself  upon  the  earth  and  put 
his  face  between  his  knees.  His  whole  soul  —  his 
whole  being  was  absorbed  in  the  desire  of  his 
heart.  When  we  put  our  faces  between  our 
knees  —  when  the  passion  for  the  rescue  of  the 
perishing  fills  and  masters  our  whole  being,  we 
are  in  a  condition  to  focus  all  our  powers  at  the 
point  of  faith  in  God.  When  this  passion  for 
souls  thus  possesses  us  and  we  utterly  refuse  to 
let  go  of  God's  promise,  then  always  without  an 
exception,  the  clouds  of  blessing  roll  up,  and  the 
rain  drops  of  grace  begin  to  fall.  We  must  stay 
on    Mt.    Carmel    with    Elijah    until    the   blessing 


comes 


/ 


True  prayer  is  not  merely  calling  on  God, 
but.it  is  taking  hold  of  God.  If  we  would  make 
peace  with  God  we  must  take  hold  of  His  coven- 
ant. ''  By  his  strength  he  had  power  with  God 
and  had  power  over  the  Angel.  He  wept  and 
made  supplication  unto  Him,  etc."  The  tears 
and  supplications  of  Jacob  evidently  took  hold  of 
God  and  prevailed  with  Him,  and  in  like  manner 
zve  may  take  hold  of  God  and  secure  His  bless- 
ing. To  take  hold  of  God  we  must  take  hold  of 
His  covenant.     In  this   covenant    God    requires  of 


AND   FERVENCY.  2$g 

US  that  we  shall  part  with  all  sin  and  devote  our- 
selves, body  and  soul,  to  His  service,  to  remain 
forever  steadfast  in  our  allegiance  to  Him.  This 
covenant  we  take  hold  of  when  we  comprehend 
it,  approve  it,  believe  in  it,  and  determine  by  the 
help  of  God  to  live  according  to  the  terms 
thereof.  To  take  hold  of  God  we  must  take 
hold  of  His  strength  as  well  as  of  His  covenant. 
Christ  crucified  is  termed  the  power  of  God  and 
the  wisdom  of  God.  We  take  hold  of  God's 
strength  when  with  penitent  and  believing  hearts 
we  take  hold  of  Jesus  as  our  only  and  all-suffi- 
cient Saviour.  We  are  to  take  hold  of  Him  as 
of  one  who  is  about  to  depart  from  us,  earnestly 
begging  him  not  to  leave  us.  To  take  hold  of 
God  is  to  shake  off  our  indifference,  seize  the 
promises,  and  stir  ourselves  into  ceaseless  activ- 
ity. The  trumpet  calls  to  war  !  *'  O,  Israel,  stir 
up  thyself !  Awake  !  Awake !  Put  on  thy 
strength,  O,  Zion !  Put  on  thy  beautiful  gar- 
ments, O,  Jerusalem  !"  Stir  up  thyself  that  thou 
mayest  vanquish  the  powers  of  darkness.  Infi- 
delity abounds,  and  what  are  we  doing  to  stay 
the  tide  of  rampant  ungodliness  ?  How  few  sigh 
and  cry  for  the  abominations  that  are  done  in 
the  land.  How  few  cry  with  the  Psalmist : 
''Rivers  of  waters  run  down  mine  eyes,  because 
they  keep  not  Thy  law!"  How  few  join  Jere- 
miah :  *'  O,  that  my  head  were  waters,  and  mine 
eyes  a  fountain  of  tears,  that  I  might  weep,  day 
and  night,  for  the  slain  of  the  daughter  of  my 
people!"  Or,  with  Christ  as  He  wept  over  Jeru- 
salem, exclaiming:  *'0,  Jerusalem,  Jerusalem, 
etc!"     O,  the  power  of  unyielding  prayer!    Who 


260  PREVAILING  PRAYE^ 

can  estimate  tt !  The  Lord,  our  loving  Father 
in  heaven,  has  committed  Himself  by  covenant 
promise — by  oath  —  to  certain  specified  acts. 
He  would  not  go  back  on  His  word  if  He  could. 
He  lays  Himself  and  all  the  powers  in  the  uni- 
verse under  tribute  to  any  one  of  His  obedient, 
trusting  children  to  do  for  him  anything  He  has 
promised.  He  must  keep  His  word.  His  throne 
rests  upon  His  Word  —  His  oath.  No!  no!  that 
is  not  the  way  to  put  it !  He  must,  because  it  is 
His  blessed  will  and  infinite  pleasure  to  keep  His 
covenant  and  fulfill  His  promise.  Out  of  His 
unbounded  love.  He  has  purposely  hedged  Him- 
self in  on  every  side  by  His  infallible  promises 
and  declarations,  that  His  dependent,  loving  and 
trusting  child  may  have  the  advantage  of  Him. 
In  His  unbounded  love,  our  Heavenly  Father  has 
placed  a  surprising  obligation  upon  His  child  to 
hold  Him  to  His  promise,  that  His  child  may 
share  with  Him  in  the  use  of  that  power  that  is 
operating  in  the  interests  of  His  kingdom.  It  is 
the  nature  of  our  Heavenly  Father  to  want  to 
share  with  His  children  His  power  as  well  as  His 
love,  peace  and  joy;  and  that  they  should  take 
part,  as  they  actually  do,  in  the  government  of 
this  world,  by  first  receiving  of  Divine  power, 
and  then  using  it  in  the  rescue  of  sinners. 

FERVENT   PRAYER   AVAILETH    MUCH. 

*'  The  effectual,  fervent  prayer  of  the  righteous 
man  availeth  much."  Availeth  how  much  ? 
Who  can  tell  ?  Anything  within  the  compass  of 
prayer  —  the  compass  of  God's  Word  to  His 
children,  is  as  possible  to  them  as  to  God  Him- 
self, because  He  has   pledged    Himself  to   endue 


AND   FERVENCY.  26l 

them  with  power  to  accomplish  His  will.  I  do 
not  speak  irreverently  or  blasphemously  (the 
Word  of  God  bearing  me  witness),  when  I  say 
tha^  in  His  infinite  love  and  tender  mercy,  our 
Father  in  heaven  has  made  Himself  the  willing 
servant  of  his  loving  child,  to  accomplish  His 
own  blessed  will.  Is  it  not  written  of  "  God 
manifest  in  the  flesh,"  "who,  being  in  the  form 
of  God,  thought  it  not  robbery  to  be  equal  with 
God,  but  made  Himself  of  no  reputation,  and 
took  upon  Him  the  form  of  a  servant,  and  was 
made  in  the  likeness  of  sinful  men,  and  being 
found  in  fashion  as  a  man.  He  humbled  Himself 
and  became  obedient  unto  death,  even  the  death 
of  the  cross!  *  *  The  Son  of  Man  (the  Son 
of  God  —  God  Himself),  came  not  to  be  ministered 
UNTO,  but  to  MINISTER  !"  Whose  servant,  and  7nin- 
ister,  my  brethren,  did  the  Son  of  God  make 
Himself?  O,  how  can  it  be,  yet  it  is  true,  that 
the  Lord  Jesus  Christ  made  Himself  your 
servant  and  mine,  as  the  loving  father  joyfully 
makes  hhnself  the  servant  of  his  darling  child. 
The  Greatest  of  all  has  made  Himself  servant 
of  all  I  The  loving  father  takes  his  darling 
child  in  his  arms,  and  says :  "  My  darling,  take 
hold  of  the  reins  and  drive  the  horse."  The 
little  one  takes  hold  and  does  the  best  he  can, 
while  the  father  still  holds  the  reins,  and  supple- 
ments the  knowledge  and  strength  of  the  child. 
So.  our  Heavenly  Father  takes  his  trusting  and 
loving  child  in  His  arms  of  love  and  power,  and 
permits  him,  nay  urges  him,  to  take  hold,  with 
Him,  of  the  reins  of  government,  and  as  far  as 
the    child    pulls    the     reins     agreeably    to     his 


262  PREVAILING   PRAYER 

Father's  will — in  the  interests  of  His  Kingdom, 
his  Father  s  wisdom  and  power,  not  only  supple- 
ment those  of  His  child,  but  become  the  endMement 
of  His  child. 

THE  LESSON,  LARGELY,  YET  TO  BE  LEARNED. 

Has  not  the  Church,  in  the  main,  yet  to  learn 
what  is  the  power  of  prayer,  and  how  to  wield 
this  power,  to  its  greatest  possible  degree  ? 
What  conception,  have  the  vast,  vast  majority  in 
the  Church  to-day,  of  the  possibilities  of  faith  ? 
Before  it,  mountainous  difficulties,  in  the  way  of 
God's  coming  Kingdom,  melt  and  disappear. 
What  of  importunate  prayer  that  lays  seige  to 
the  throne  of  God  and  storms  heaven  with  its 
violence  and  force !  Let  Christians  but  under- 
stand, by  proper  instruction,  the  great  privilege 
and  power  of  prayer,  and  realize  the  great 
responsibility  that  is  upon  them,  and  they  will 
arise  in  the  strength  of  their  God,  and  move 
forward,  mightily,  to  the  speedy  conquest  of  the 
world  !  Jeremy  Taylor  graphically  says :  "  Prayer 
can  obtain  everything ;  it  can  open  the  windows 
of  heaven,  and  shut  the  gates  of  hell ;  it  can  put 
a  holy  constraint  upon  God,  and  detain  an  angel 
till  he  leave  a  blessing ;  it  can  open  the  treasures 
of  rain,  and  soften  the  iron  ribs  of  rocks  till  they 
melt  into  tears  and  a  flowing  river;  prayer  can 
unclasp  the  girdles  of  the  north,  saying  to  a 
mountain  of  ice,  be  thou  removed  hence  and 
cast  into  the  sea ;  it  can  arrest  the  sun  in  the 
midst  of  his  course :  and  send  the  soft-winged 
winds  upon  our  errand,  and  all  those  strange 
things,  and  secret  decrees  and  unrevealed  tran- 
sductions,   which    are   above   the    clouds   and    far 


AND  FERVENCY.  263 

beyond  the  regions  of  the  stars,  shall  combine 
in  ministry  and  advantages  for  the  praying 
man."  It  is  a  mistake  to  pray,  and  pray,  for 
years  and  years,  when  the  answer  may  be  had 
at  once.  It  is  our  privilege  to  claim  signal 
victories  of  faith  any  day  that  we  live  —  to  push 
our  claims  to  an  issue  on  the  spot!  We  cannot 
do  otherwise  and  be  consistent.  Said  John  Smith, 
that  man  of  God,  so  mighty  on  his  knees  :  "There 
is  no  impediment  on  God's  part  (in  the  way  of 
answers  to  our  prayers).  It  is  by  justifying 
God,"  said  he,  "  that  I  sting  and  stimulate  myself 
to  contend.  It  is  abomination  when  men  talk  as 
if  they  were  more  willing  to  bless  than  God. 
The  necessity  for  wrestling  arises  from  ourselves 
or  Satan,  not  from  God."  "Hence,"  says  his 
biographer,  "  it  left  him  no  alternative  but  to 
wrestle  and  prevail.  This  was  a  principle  which 
he  never  allowed  himself  or  others  to  call  in 
question." 

POWER  OF  PERSISTENT  AND  FERVENT  PRAYER. 

Said  the  biographer  of  the  Rev.  John  Smith  : 
"  He  was  called  to  visit  an  aged  woman,  who  was 
dying,  in  the  most  miserable  circumstances.  Her 
heart  seemed  shut  in  despair,  and  she  expressed 
herself  as  having  made  up  her  mind  to  be 
damned.  Mr.  Smith  spent  several  hours  with 
her,  exhorting,  praying  and  'reading  appropriate 
portions  of  Scripture.  She  repeatedly  begged  of 
him  to  desist,  asserting  that  his  efforts  were  of 
no  use  —  that  she  had  sinned  away  her  day  of 
grace,  and  salvation  was  utterly  impossible.  He 
now  renewed  his  exertions.  His  faith  seemed  to 
gather  fresh  strength,  and  he  wrestled   yet    more 


264  PREVAILING    PRAYER 

mightily  with  God  in  her  behalf.  He  persevered 
in  the  contest  of  faith  v^ith  despair,  and  at  last 
the  dying  sinner  began  to  yield  —  to  v^eep  and 
hope  that  it  v^as  yet  possible  that  she  might  be 
saved.  Shortly  after  she  ventured  to  cast  her 
soul  on  Christ.  The  Holy  Spirit  witnessed  in  her 
heart  that  God  accepted  her,  and  she  was  filled 
with  gladness  and  thanksgiving.  Shortly  after- 
ward she  went  to  join  the  blood-washed  on  the 
other  shore."  How  many,  many  souls  are  eter- 
nally lost  who  might  have  been  saved  by  such 
earnest  praying !  Brethren,  how  many  souls  are 
lost  forever  who  would  now  be  saved,  and  for- 
ever saved,  had  we  done  more  of  this  kind  of 
praying !  When  the  Holy  Spirit  creates  great 
desire,  no  degree  of  urgency  and  fervency  is  out 
of  place.  The  Christian  who  knows  of  no  resist- 
ance of  God's  will  in  his  own  heart,  regarding, 
anything,  may  take  hold  of  God — yes,  take  hold  oi 
God  as  did  Jacob  !  One  day  in  the  town  of  D. 
a  lady  from  Boston  said  to  the  preacher  :  "  I 
suppose  you  believe  what  you  have  preached  ? " 
He  assented.  She  then  proposed  that  he  and 
another  preacher  present,  unite  in  prayer  two  suc- 
cessive days,  that  God  would  convert  her  brother, 
an  influential  man  and  a  violent  enemy  to  the 
Church,  and  bring  him  to  meeting  and  to  Christ, 
promising  that  she  would  fast  and  pray  for  the 
same  object.  The  proposition  came  fully  up  to 
the  terms  of  the  text,  and  was  agreed  to.  The 
next  afternoon  the  man  was  at  the  meeting  and 
sat  in  the  gallery.  When  the  invitation  was  given 
for  inquirers,  he   went   down   through   the    entry, 


AND   FERVENCY.  26$ 

walked  up  to  the  altar,  and  knelt,  and   was   con- 
verted. 

ANOTHER   VICTORY. 

Carvosso,  noted  for  the  earnestness  and  faith 
of  his  prayers,  tells  as  follows  of  the  conversion 
of  his  children.  "  I  had  always  prayed  for  my 
children,  but  now  I  grasped  the  promise,  with  the 
hand  of  faith,  and  retired  daily  at  special  seasons 
to  put  the  Lord  to  His  word.  I  said  nothing  of 
what  I  felt  or  did,  to  anyone  but  the  Searcher  of 
hearts,  with  whom  I  wrestled,  in  an  agony  of 
prayer."  About  two  weeks  after  he  was  called 
from  his  work,  to  pray  with  his  daughter,  who 
became  a  seeker  of  Christ.  His  oldest  son  was 
converted  at  the  same  time.  Regarding  his 
younger  son  he  says  :  ''  I  laid  hold,  by  faith,  on 
the  promise  which  I  had  while  pleading  for  my 
other  children.  One  day  while  I  was  wrestling 
with  God,  in  mighty  prayer  for  him,  these  words 
were  applied  with  power  to  my  mind :  '  There 
shall  not  a  hoof  be  left  behind.'  Soon  after  he 
yielded  and  obtained  the  knowledge  of  salvation 
by  the  remission  of  sins."  ''A  dull  and  careless 
way  of  praying  for  our  friends  will  avail  nothing. 
It  may  conceal  hypocrisy,  or  strengthen  deception 
concerning  our  own  piety,  but  it  will  not  move 
God  nor  convert  a  single  soul.  Our  friends  know 
that  we  are  not  In  earnest  and  care  little  for  It. 
But,  let  us  take  hold  of  the  matter  In  a  spirit 
corresponding  to  the  magnitude  of  the  object  to 
be  secured,  and  there  will  be  a  movement ! " 

WHAT   IS    NEEDED. 

If   parents,  who    have   children    unsaved,   and 
wives  who  have  husbands   unsaved,  would   break 


2^  PREVAILING  PRAYER 

down  themselves  and  confess  their  past  mistakes 
and  ask  forgiveness,  and  go  to  God  with  broken 
hearts  and  contrite  spirits,  the  children  and  hus- 
bands would  partake  of  the  same  spirit,  and  they 
too,  would  break  down  before  God  and  be  saved. 
The  fact  is,  that  too  often,  the  greatest  difficulties 
in  the  way  of  the  conversion  of  children,  and 
unsaved  husbands,  are  to  be  found  in  the  hearts 
and  lives  of  parents  and  wives  professing  godli- 
ness, while  their  lives,  largel}^  give  the  lie  to  their 
professions.  In  most  cases  of  this  kind,  if  children 
and  husbands  could  be  associated  with  consistent 
and  earnest  Christians,  they  would  be  converted. 
All  the  devils  in  Tartarus  do  not  do  as  much  to 
hinder  many  husbands  from  becoming  Christians, 
as  their  professedly  Christian  wives.  Vice  versa. 
The  same  is  true  of  many  professedly  Christian 
parents  and  their  unsaved  children.  But  a  con- 
sistent outer  life  alone  is  not  sufficient.  They  must 
take  hold  of  the  matter  with  a  solicitude,  earnest- 
ness, and  determination,  corresponding'  to  the  interests 
involved  and  the  magnitude  of  the  object  desired !  / 
When  this  is  done,  is  not  the  desired  end  always 
reached  ?  The  fact  is  that  Christians,  very  gen- 
erally, are  not  willing  to  deny  themselves,  confess 
and  put  forth  the  possible  and  necessary  effort. 

UNWILLING  TO   DENY   THEMSELVES. 

How  very  seldom  can  Christians  be  persuaded, 
even  in  small  numbers,  to  spend  a  large  part,  or 
the  whole,  of  a  night  with  their  Master  in  prayer 
that  the  lost  may  be  saved  ;  even  though  these 
lost  ones  may  be  members  of  our  own  families ; 
though  this  is  very  seldom  done  without  reach- 
ing the  desired   result.     Parents   and   others   are 


AND  FERVENCY.  26^ 

unwilling  to  devote  a  single  day,  or  night,  to  the 
most  earnest  effort,  if  need  be,  to  securing  the 
conversion  of  unsaved  loved  ones  and  others. 

POWER   OF   SURCHARGED   TRUTH. 

It  was  while  Finney,  and  sometimes  others, 
thus  prayed  that  the  heavens  opened  and  the 
Spirit  of  God  was  poured  out  in  such  copious- 
ness and  power  that  all  hell  seemed  to  be  trans- 
formed into  one  malignant,  maddened  fury,  or 
rather  ten  thousand  furies  ;  when  skeptics  gnashed 
their  teeth ;  when  the  Church,  often,  under  the 
power  of  the  truth,  were  first  maddened  and  then 
borne  prone  into  the  dust,  in  deepest  humiliation 
and  most  thorough  repentance.  When  sinners, 
by  the  hundred,  under  the  bursting,  dazzling  and 
convicting  light  of  God's  truth — the  truth  stated 
with  astonishing  perspicuity  and  vehemence,  and 
surcharged  with  the  almighty  energies  of  the 
Holy  Ghost  —  I  say  when  sinners  by  the  hundred 
were  stunned,  then  alarmed,  and  then  terrified  — 
many  to  the  verge  of  absolute  despair,  or  insan- 
ity, as  within  the  rushing  power  of  the  infuriated 
cyclone,  they  cried  most  piteously  for  mercy,  and 
rushed  into  the  kingdom  of  God,  as  from  the 
closing  jaws  of  hell  itself! 

WHY   DO   WE   NOT   PRAY   SO  ? 

Why  do  not  more  Christians  pray  this  way 
to-day !  Because  so  many  have  so  little,  if  any, 
cf  the  spirit  of  prayer,  and  this  is  because  they 
are  so  filled  with  the  spirit  of  the  world.  Many 
who  have  a  measure  of  the  spirit  of  prayer  exer- 
cise that  measure  so  little.  Many  are  so  full  of 
the  spirit  of  pride  and  so  restrained  by  the  sen- 
sitive  and   precise   formalism,  which,  like  a   wet 


268  PREVAILING    PRAYER 

blanket  is  smothering  the  life  and  fervor  out  of 
the  Church,  that  they  would  think  themselves 
disgraced  if  they  should  pray  with  the  fervency 
and  vehemence  of  a  Paul,  a  Luther,  a  Knox,  a 
Whitefield,  a  Bramwell,  or  a  Finney.  O,  God, 
take  the  bands  from  our  souls;  then  give  us  so 
much  of  the  spirit  of  prayer  that  we  cannot  rest, 
day  or  night,  till  by  holy  violence  we  take  the 
kingdom  by  force  ! 

A   NECESSARY   CONDITION. 

One  of  the  absolutely  necessary  conditions  of 
the  salvation  of  lost  men  and  women,  is  that 
Christians  shall  so  prevail  with  God,  that  the 
Holy  Spirit  will  so  powerfully  operate  upon  sin- 
ners, as  that  they  will  yield  to  God  and  be  saved. 
We  may  so  prevail  if  we  will.  We  may  prevail 
now  if  we  wz//.  Are  we  willing  to  pay  the  price  . 
To  deny  ourselves  of  food,  of  sleep,  of  business, 
and  COMMIT  ourselves  to  victory  at  any  reasonable 
costr  The  earnestness  of  the  effort  is  to  be 
gauged  by  the  interests  at  stake!  It  is  not 
censoriousness  to  say  that  we  are  not  half  in 
earnest  about  this  matter.  We  have  but  very, 
VERY  little  care  whether  the  lost  shall  be  saved 
or  dammed,  in  comparison  with  the  importance  of 
the  matter.  How  long  would  many  church 
members  be  willing  to  deny  themselves  of  food 
and  sleep,  if  they  knew  that  thereby  they  could 
gain  ten  or  twenty  thousand  dollars  ?  Or,  how 
long  would  they  thus  deny  themselves  to  save 
the  imperiled  lives  of  their  loved  ones  ?  Of 
course  such  efforts  would  not  be  often  needed 
that  our  loved  ones  might  be  saved ;  for  such 
effort,    made    in   a   genuine    faith,   would   quickly 


AND  FERVENCY.  26^ 

bring-  a  power  that  would  dispose  the  unsaved  to 
surrender  to  God.  We  must  make  no  provision 
for  failure.  We  must  see  and  feel  that  it  is  a 
great  sin  to  fail  to  prevail.  We  are  verily  guilty 
if  we  may  prevail  and  yet  do  not ! 

As  we  continue  to  pray  we  receive  more  and 
more  light  regarding  our  state  of  heart,  and,  by 
continuing,  we  reach  a  state  of  heart  in  which  it 
is  as  easy  and  natural  to  believe  as  to  breathe. 
When  there  is  a  melting  down  of  our  spirit. 
When  under  the  furnace  blast  of  the  Holy  Ghost 
and  the  fervency  of  our  own  yielding,  and  devout 
spirits,  the  rigidity  of  self  and  sin  gives  way  to 
a  molten  condition  of  our  moral  nature,  as  yield- 
ing to  the  touch  and  helpful  operations  of  the 
Holy  Ghost,  as  the  molten  gold  is  to  the  forms 
of  the  molds  into  which  it  is  poured.  It  is  while 
in  this  molten,  pliable,  plastic  state  of  absolute 
limpness  in  the  hand  of  God,  that  we  can  —  that 
we  are  enabled  to  believe  God  with  all  our  hearts, 
''nothing  doubtingr  It  is  then  that  faith  becomes 
omnipotent !  It  is  then  that  faith  and  almighti- 
ness  become  equivalents  !  It  is  then  the  Scriptures: 
**  All  things  are  possible  with  God,"  and  ''  This 
is  the  victory  that  overcometh  the  world,  even 
our  faith , "  practically  mean  the  same  thing. 
This  state  of  heart  is  reached,  and  this  faith  is 
exercised  by  "the  effectual,  fervent  prayer  of  the 
righteous  man  !" 

"  O  !  let  all  the  soul  within  you, 
For  sinner's  sake  go  abroad, 
Strike  !  let  every  nerve  and  sinew 
Tell  on  ages— tell  on  God." 


LECTURE  XV. 

PREVAILING   PRAYER,   AND    CONTINUOUS   PRAYER; 
OR,  INCESSANCY  WINS. 

Christ,  the  fountain  of  prayer  in  the  soul,  would 
spring  up  and  play  forever.  The  apostle  Paul  in 
Ephesians  (6:i8),  pens  a  most  remarkable  sen- 
tence —  remarkable  for  its  comprehensiveness, 
condensation,  and  masterfulness.  Note  carefully 
its  words,  phrases,  and  subjects :  ''  Praying  always, 
with  all  prayer,  and  supplication  in  the  Spirit,  and 
watching  thereunto,  with  all  perseverance,  and 
supplication  for  all  saints." 

POSSIBILITY,    DUTY   AND   PRIVILEGE   OF   UNCEASING 
PRAYER. 

The  growing  Christian  is  instant  in  prayer — 
prays  without  ceasing.  He  whose  heart  is  in 
sympathy  with  God  will  always  find  time  to  pray. 
What  God  commands  is  always  possible,  duty, 
and  privilege. 

DISCIPLESHIP   PERPETUAL. 

"  Discipleship  to  Christ  is  not  something  that 
can  be  put  on  and  taken  off,  as  our  convenience, 
or  seeming  necessity  may  require.  If  we  follow 
at  all,  we  must  follow  always.  If  we  are  Christ's 
at  any  time  we  must  be  His  at  all  times.  Re- 
ligion is  not  a  thing  of  Sundays  and  prayer 
meetings,  of  closet  hours,  and  revival  seasons, 
only.  It  is  a  business  of  every  day,  and  every 
hour  of  the  day,  of  every  place  and  every  en- 
gagement of  life." 

[270] 


AND  CONTINUOUS   PRAYER.  27 1 

WHAT   IS   PRAYING   ALWAYS  ? 

"Jesus  tells  us  we  ought  always  to  pray;  and 
we  read  of  Cornelius,  that  he  prayed  to  God 
always.  Then  he  did  not  only  pray  when  he  was 
in  trouble.  The  burdens  of  sorrow,  of  pain  and 
bereavement  will  often  set  men  to  praying,  and 
they  are  very  earnest  while  the  goad  yet  pricks, 
and  the  wound  is  yet  sore,  but  it  is  not  always 
night,  even  in  this  dark  world.  Sunny  days  come, 
hours  of  joy  and  rest ;  then  the  prayer  that  sor- 
row indited  ceases,  as  the  summer  brooks  stop 
running  when  the  storm  is  over.  Cornelius  was 
a  man  of  affairs.  How  could  he  pray  always  ? 
When  the  prayer  is  the  free,  spontaneous  uplift- 
ing of  the  soul  to  God,  and  not  the  mere  repeti- 
tion of  a  form,  then  we  can  pray  always.  To 
pray  always  it  is  not  necessary  to  frame  the 
heart's  desires  into  formal  prayers.  The  fountain 
shoots  its  tall  column  heaven-ward.  It  would  send 
the  silvery  shaft,  with  its  musical,  sheeny  spray, 
upward  forever ;  but  a  stone  is  laid  on  its  mouth 
and  the  column  falls.  Yet  the  spi'in^ — the  joyful 
leap — is  there,  though  shut  down.  Take  but 
away  the  repressing  stone  and  again  it  leaps 
upward  with  its  feathery  spray  and  quivering 
dart  of  gladness.  So,  in  the  child  of  God  is  the 
fountain  of  prayer.  His  heart  leaps  up  to  the 
blessed  God.  He  wakes  in  the  morning  to  send 
the  beautiful  shaft  of  his  petitions  and  praises  to 
God,  but  the  necessary  cares  of  his  home  may, 
sometimes  for  a  short  time,  lay  a  stone  on  the 
mouth  of  the  fountain  and  he  seems  not  to  pray; 
but  deep  within  the  strong  spring  and  mighty 
leap  of  the  heart's  desire,  wait  only   for  the  care 


2J2  t>REVAiL!NG  PRAYER 

to  be  taken  off  and  again  will  the  soul  go  lip  tO 
its  God." 

Unceasing  prayer  implies  a  life  filled  with  the 
spirit  of  prayer.  The  Holy  Spirit  is  the  praying 
Spirit,  and  in  the  heart  where  He  dwells  there  is 
unceasing  prayer.  His  intercession  is  as  constant 
as  the  fires  of  the  sun.  He  constantly  stirs  and 
incites  us  to  join  Him  in  His  intercessions  for 
ourselves  and  others.  As  the  hidden  secret  power 
that  points  the  magnetic  needle  to  the  pole 
unerringly  and  unceasingly,  however  the  needle 
itself  oscillates  amidst  disturbing  forces;  so,  the 
hidden,  secret  Holy  Spirit  of  God  points  and  leads 
the  consecrated  soul  to  the  throne  of  grace,  in 
prayer,  unerringly  and  unceasingly,  however  the 
soul  itself  oscillates  in  its  erring  state  amidst  the 
disturbing  forces  of  this  world.  *'  Be  filled  with 
the  Spirit,"  and  constant  prayer  will  be  as  easy 
and  natural  as  to  breathe.  '*  Out  of  the  abun- 
dance of  the  heart  the  mouth  speaketh."  The 
never  ceasing  prayer  of  faith  brings  a  never 
ceasing  answer.  The  never  ceasing  prayer  brings 
a  never  ceasing  incoming  of  the  Holy  Ghost,  and 
in  ever  increasing  measure  Never  ceasing  prayer 
implies  ever  increasing  consciousness  of  union 
and  communion  with  "the  Father  and  with  His 
Son  Jesus  Christ."  Never  ceasing  prayer  implies 
ever  increasing  power  in  prayer — power  with 
God  and  with  men. 

NECESSITY   OF   UNCEASING   PRAYER. 

First  for  ourselves,  that  we  may  maintain  our 
spiritual  life,  by  a  constant  and  conscious  union 
with  God.  The  Christian  is  rowing  against  the 
tide  and  only  while  he  plies   the  oars   of   prayer 


ANt)   CONTINUOUS   PRAVER.  S^J 

and  work,  can  he  hold  his  own  or  make  head^ 
way.  If  he  lay  down  the  oars,  he  drifts  back  to 
from  whence  he  came.  How  many  Christians 
never  get  beyond  their  first  experience  in  the 
spiritual  life  ?  Nay,  how  many  drift  back  of  it. 
Thank  God  there  are  those  who  "press  toward 
the  mark  for  the  prize  of  the  high  calling  of  God 
in  Christ  Jesus."  We  are  such  porous  creatures 
that  there  is  a  constant  waste,  or  exhaustion,  of 
Divine  life  and  power;  and  it  is  only  by  praying 
without  ceasing  that  we  are  able  to  maintain  a 
supply,  and,  only  by  the  most  strenuous  efforts 
are  we  enabled  to  receive  a  fulness  of  the  Spirit. 
To  use  a  homely  illustration  :  There  is  in  the 
sink,  in  the  kitchen,  a  waste  pipe  whose  capacity 
is  a  little  smaller  than  the  throat  of  the  pump. 
Now  grasp  the  handle  and  work  it  slowly.  Now 
cease  pumping  and  where  has  the  water  gone  ? 
Now  try  it  again  and  pump  with  all  your  might, 
and  what  follows  ?  In  spite  of  the  waste  the 
volume  of  water,  in  the  sink,  increases  and  rises 
higher,  and  finally  overflows.  So,  some  Christians 
pray  a  little,  now  and  then,  but  where  are  their 
spirituality  and  power  ?  Others  pray  fervently, 
without  ceasing,  and  the  heart,  not  only  becomes 
filled,  but  overflows.  O,  for  more  overflowing 
hearts ! 

WARMING   BY   SOME   ONE   ELSE's    FIRE. 

He  only,  who  constantly  receives  of  God's 
Spirit  and  power,  in  answer  to  constant  prayer, 
can  be  a  constant  blessing  to  others.  And  don't 
you  know,  that  about  all  the  religion  many 
church  members  enjoy,  is  what  they  get  while  in 
company    with    Christians    who    are    constantly 


274  PREVAILING   PRAYER 

receiving  God's  blessing,  in  answer  to  constant 
prayer  ?  There  is  an  expenditure,  a  going  out  of 
the  spirit  and  power  of  grace,  to  others,  and, 
unless  we  are  constantly  replenished  we  will  soon 
run  dry.  One  gets  filled  with  the  Spirit  and 
goes  to  the  service  and  fills  others  with  the  Spirit. 
They  receive  of  his  blessing — -of  the  grace  that 
he  possesses.  The  Indifferent  believer  is  blest, 
and  the  unbeliever,  or  sinner,  is  convicted.  How 
many  go  to  church,  cold  as  death  and  get  a 
blessing,  not  because  they  have  believed  for  It, 
but,  because  they  partake  of  the  blessing  that 
some  one  else  got,  by  unceasing  and  importunate 
prayer.  Put  fire  and  wood  Into  a  stove,  and,  it 
not  only  becomes  full  of  heat  itself,  but  it  Imparts 
its  heat  to  everything  in  the  room.  Every  sensi- 
tive body  feels  the  heat.  The  more  completely 
you  keep  the  stove  full  of  wood,  (the  dampers 
being  open)  the  hotter  the  fire,  and  the  more 
completely  everything  will  be  warmed.  If  you 
fail  to  replenish  the  stove  with  wood,  the  fire  will 
go  out.  Everything  In  the  room  passively  receives 
the  heat  from  the  stove.  So,  the  cold  Christian, 
and  the  unsaved,  passively  receive  a  blessing  from 
the  baptized  Christian.  Two  heaters  in  a  building 
will  keep  it  warm,  much  easier  than  one ;  a  dozen 
much  easier  than  one.  So,  two  red  hot  Chris- 
tains,  will  keep  a  church  membership  warm  easier 
than  one ;  a  dozen  easier  than  one ;  fifty  or  a 
hundred  easier  than  one.  The  amoujit  of  heat 
will  not  be  determined  by  the  number  of  heaters, 
but  by  the  amount  of  fire  In  them.  So,  it  is  not 
the   number  of  Christians  in  a  church  that  deter- 


AND   CONTINUOUS   PRAYER.  275 

mines  the   effectiveness,   in   saving  souls,  but  the 
measure  of  the  Holy  Spirit  possessed. 

AN   ABSORBENT   OR   GIVER-OFF.      WHICH  ? 

Very  much  depends  on  enlisting,  so  far  as 
possible,  every  member  of  the  church  and  every 
Christian  in  the  community.  The  greater  the 
number  enlisted  and  engaged  the  easier  will  the 
work  move.  Every  member  not  engaged  earn- 
estly, hinders  the  work  instead  of  helping  it, 
inasmuch  as  he  is  an  absorbent,  instead  of  a  giver- 
off,  of  the  Spirit  and  power ;  an  absorbent  of  the 
vitality  and  power  of  those  who  are  alive,  which 
vitality  and  power  would  be  communicated  to 
sinners  outside  of  the  church  membership  were 
there  no  dead  or  indifferent  members  in  the 
church.  The  pastor,  or  evangelist,  who  best 
knows  how  to  enlist  the  entire  membership  of  the 
church,  or  churches,  not  only  makes  the  work 
easy  for  himself,  but  in  that  proportion  increases 
the  probabilities  of  success.  And  right  here  lies 
not  only  one  great  reason  why  some  evangelists 
(Moody  and  others)  desire  union  services,  but 
one  great  cause  of  their  success,  other  things 
being  equal.  Fire  a  heater  red  hot  and  run  the 
thermometer  up  to  lOO,  and  then  bring  in  a 
dozen  or  twenty  great  blocks  of  ice,  and  how 
quickly  the  temperature  will  fall.  But,  fire  a 
dozen  or  twenty  heaters  red  hot,  and  run  the 
temperature  up  to  lOO  and  bring  in  one  block  of 
ice  and  just  see  it  melt  away,  while  there  is 
hardly  a  perceptible  falling  of  the  temperature. 
The  pastor  may  be  full  of  faith  and  the  Holy 
Ghost,  but  if  between  him  and  the  unsaved  are 
twenty,  fifty,  or  a  hundred  cold  church  members, 


276  PREVAILING  PRAYER 

they  will  absorb  almost  all  the  spiritual  power 
that  he  throws  off,  so  that  but  little  will  reach 
the  unsaved.  It  is  like  trying  to  shoot  a  bear 
through  a  two-inch  oak  plank.  O,  my  brethren, 
in  the  future  which  will  we  be,  absorbents  of  the 
vitality  of  other  Christians,  or  givers-off  of  vitality 
and  spiritual  power  ? 

NOT   BY    "fits   and   STARTS." 

Continuous  prayer  is  necessary  to  the  greatest 
possible  development  of  faith.  Prayer  is  the  exer- 
cise of  faith,  and  of  course  the  more  constant  and 
fervent  prayer  is,  the  more  rapid  the  develop- 
ment of  faith,  and  the  mightier  it  becomes. 

UNCEASING  PRAYER  AND  CHARACTER. 

Unceasing  prayer  is  necessary  to  the  greatest 
possible  development  of  Christian  character.  God 
is  always  ready  to  bestow  real  good,  but  He  sees 
best  to  bestow  great  blessings  when  the  graces 
are  more  fully  matured  and  the  character  more 
fully  developed  ;  and  in  order  to  this  perfection 
of  the  graces,  and  development  of  the  character, 
there  must  be  unceasing  prayer.  Of  course  there 
are  other  things  necessary.  God  purposes  for  us 
the  highest  development  of  character.  He  has 
this  constantly  in  view  :  that  character  which 
determines  our  moral  standing,  both  in  time  and 
eternity.  Such  character  is  sustained,  only  by  a 
vital  union  with  Christ ;  and  this  union  with 
Christ  is  sustained,  mainly,  by  a  living  faith,  as 
the  prime  condition,  exercised  by  constant  prayer. 
Such  character  is  the  pressing  want  of  this  world, 
and  is  the  natural  product  of  fellowship  with  God 
in  prayer.  This  union  makes  us  like  our  Lord. 
Gradually  we  receive  His  image  by  our  devotional 


AND    CONTINUOUS    PRAYER.  277 

habits,  by  our  fervent  importunities  at  the  mercy 
seat,  and  by  a  free  reception  of  the  Holy  Spirit, 
as  our  Intercessor  and  Sanctifier.  Who  has  not 
realized  that  the  final  answer  to  prayer  given 
after  days  or  weeks  of  continuous  prayer  is  all 
the  richer,  in  its  blessing,  and  that  our  Christian 
character  is  more  fully  developed  ?  He  who  has 
the  most  fully  developed  character  has  most 
power  with  God  in  prayer,  other  things  being 
equal.  This  development  is  reached  by  unceasing 
prayer.  Hence,  the  greatest  victories  of  faith  are 
won  by  those  who  continue  most  constantly  in 
prayer.  How  wonderful  the  privilege,  and  the 
ability  to  pray  without  ceasing,  at  all  times  and 
under  all  circumstances  ! 

TRANSFORMING  POWER  OF  CONSTANT  PRAYER. 

The  Rev.  W.  C.  Griffeth  relates  the  following 
from  personal  knowledge:  **An  old  man,  who, 
for  fifty  years,  has  been  serving  the  Lord,  recently 
rose  in  class  meeting  and  told  his  religious  history. 
It  was  in  the  presence  of  some  who  had  often 
expressed  a  wish  to  be  like  him.  Everybody  in 
town  revered  and  honored  him,  and  many  of  the 
irreligious  say:  'If  we  could  be  as  good  as  he  is 
we  would  like  to  be  Christians.'  With  radiant 
face,  and  warm  heart,  he  told  of  his  conversion, 
and  then,  of  the  temptations  that  came  upon 
him.  He  was  obliged  to  work  hard  from  day- 
light until  dark,  but  as  soon  as  supper  was  over, 
he  hurried  into  the  depths  of  the  forest,  and, 
every  night,  he  would  thus  engage  in  prayer; 
sometimes  until  eleven  o'clock.  That  was  his 
daily   habit,  and  said   he :    *  Brethren,  from   daily 


278  PREVAILING    PRAYER 

communion   with    God,    I    have    derived    all   n;y 
strength,  all  my  hope,  and  all  my  joy!'" 

THE    DIVINE   ARTIST  AND    HIS    SUBJECT. 

God,  in  Christ,  appears  to  us  in  the  gospel 
glass.  In  His  words  He  manifests  Himself.  The 
Word  is  a  painting,  by  the  Divine  artist  —  the 
Holy  Ghost.  The  ce7it7'al  figure  of  this  picture, 
is  *'  God  in  Christ,  reconciling  the  world  unto 
Himself."  As  we  gaze  upon  this  picture  we  are 
transformed  into  the  likeness  of  its  central  figure. 
Face  to  face  talks  with  God  in  prayer,  and  holy 
communion  with  Him  in  the  Word,  are  acts  of 
beholding  "  God  manifest  in  the  flesh,"  by  which 
we  come  to  love  Him  and  serve  Him  ;  by  which, 
also,  we  are  transformed  into  His  likeness.  Not 
only  bye-and-bye  shall  we  be  like  Him,  because 
we  shall  see  Him  as  He  is,  but  we  may  be  like 
Him  here,  and  7iozv,  if  we  will  more  constantly  be- 
hold Him  by  faith. 

THE    SAILOR   AND    THE   PICTURE    OF   THE   CHRIST. 

The  following  is  stated  by  Rev.  B.  Fay  Mills: 
"Some  of  you  have  seen  the  great  picture  that 
was  painted  by  Muncakszy,  of  the  Christ.  That 
picture  was  being  exhibited  in  Canada,  at 
Toronto,  I  think,  and  there  came  a  wild,  rough, 
wicked  sailor  to  see  it.  He  entered  the  room,  at 
the  time  of  day  when  there  were  no  others  there, 
and,  paying  his  money  to  the  woman  who  sat 
inside  the  room,  he  came  in  and  stood  for  a 
moment  looking  at  the  canvas  as  though  he 
would  glance  at  it  and  go  away.  But  as  he 
looked  he  could  not  turn.  He  stood  there  with 
his  eyes  fixed  on  the  central  figure  of  majesty 
and  love.     In  a  few   minutes   he  took  off  his  hat 


AND    CONTINUOUS    PRAYER.  279 

and  let  It  fall  on  the  floor.  After  a  few  minutes 
more  he  sat  down  upon  a  seat,  and  there  he 
reached  down  and  picked  up  a  book  that  described 
the  picture,  and  began  to  read,  and  every  few 
seconds  his  eyes  would  turn  towards  the  canvas, 
and  toward  the  picture  of  Christ.  The  lady  who 
sat  by  the  door,  saw  him  lift  up  his  hand  and 
wipe  away  the  tears.  Still  he  sat,  till  five,  ten, 
fifteen,  sixty  minutes  went  away;  and  still  the 
man  sat  there,  as  though  he  could  not  stir.  At 
last  he  rose,  and,  coming  softly  and  reverently 
toward  the  door,  he  hesitated,  to  take  one  last 
look,  and  said  to  the  woman,  who  sat  there : 
*  Madam,  I  am  a  rough,  wicked  sailor.  I  have 
never  believed  in  Christ ;  I  have  never  used  His 
name  except  in  an  oath,  but  I  have  a  Christian 
mother,  and  my  old  mother  begged  me  to-day, 
before  I  went  to  sea,  to  go  and  look  at  the  pic- 
ture of  the  Christ.  To  oblige  her  I  said  I  would 
come.  I  did  not  believe  that  anyone  believed  in 
Christ ;  but  as  I  have  looked  at  that  form,  and 
that  face,  I  have  thought  that  some  man  must 
have  believed  In  Him,  and  it  has  touched  me,  and 
I  have  come  to  believe  in  Him,  too.  I  am  going 
out  from  this  time  to  be  a  believer  in  Jesus 
Christ — -and  a  follower  of  Him.'"  O,  that  we 
may  be  "  changed  into  the  same  image  from  glory 
to  glory." 

THE    SPIRIT   OF   TRUE   PRAYER   IS   UNSELFISH. 

Unceasing  prayer  Is  necessary  for  the  sake  of 
others,  in  and  out  of  the  Church.  Christ's  prayers 
had  chief  reference  to  this  work  —  to  others.  In 
this  we  should  follow  His  example.  It  is  to  be 
feared,  not  that  we  pray  too  much  for  ourselves, 


280  PREVAILING   PRAYER 

but  that  we  do  not  pray  enough  for  others. 
*'  Prayers  and  intercessions  for  all  men,"  are 
enjoined  by  the  Word.  We  must  not  be  content 
with  general  supplication.  Our  prayers  must  be 
specific.  We  must  pray  for  individuals.  Only 
while  we  continue  in  earnest  prayer  for  others, 
saints  and  sinners,  will  the  Holy  Spirit  continue 
to  convict  the  sinner,  of  righteousness,  and  of  a 
judgment  to  come.  It  is  necessary  to  reach  the 
greatest  possible  results,  that  we  continue  in  the 
most  earnest  prayer  possible  ;  as  Paul  says  (Col. 
4:12):  ''Always  laboring  fervently  for  you  in 
prayer."  Christ  continued  in  prayer,  sometimes 
all  night  long.  Why  ?  I  answer,  because  neces- 
sary. If  it  had  not  been  necessary,  He  would 
not  have  done  it.  If  Christ  needed  to  pray  always 
in  order  to  accomplish  His  work,  how  much  more 
is  it  necessary  for  us,  who  are  so  imperfect. 
Christ's  life  of  unceasing  prayer  is  our  prayer 
pattern.  O,  to  continue  in  the  priestly  office,  to 
"pray  without  ceasing." 

■^  A   MAN    OF   PRAYER. 

An  illustrious  example  of  constancy  and  power 
in  prayer,  we  find  in  John  Wesley.  "  It  is  said 
that  '  as  a  matter  of  habit  and  rule  John  Wesley's 
ordinary  private  praying  consumed  two  hours  a 
day.'  At  times  he  would  gather  his  company  and 
pray  all  night,  or  till  the  power  of  God  came  down. 
Nothing  was  considered  too  great  or  too  small 
to  take  to  the  Lord.  Seized  with  a  pain  in  the 
midst  of  his  preaching,  so  that  he  could  not 
speak,  *  I  know  my  remedy,'  he  says,  and  im- 
mediately kneeled  down.  In  a  moment  the  pain 
was  gone  and  the  voice  of  the  Lord   cried  aloud 


AND   CONTINUOUS   PRAYER.  28 1 

to  Sinners.  Being  seized  with  a  pain,  fever  and 
cough,  so  that  he  could  scarcely  speak,  'I  called 
on  Jesus  aloud  to  increase  my  faith.  While  I 
was  speaking  my  pain  vanished  away,  my  fever 
left  me,  and  my  bodily  strength  returned.' 

The  elements,  as  well  as  sickness,  were  often 
in  his  way,  and  prayer  removed  the  hindrances. 
*Just  as  I  began  to  preach  the  sun  broke  out 
and  shone  exceedingly  hot  on  my  head.  I  found 
if  it  continued  I  should  not  be  able  to  speak 
long,  and  I  lifted  up  my  heart  to  God.  In  a 
minute  or  two  it  was  covered  with  clouds  which 
continued  till  the  service  was  over.'  And  he 
says,^ '  Let  any  one  who  please  call  this  chance,  I 
call  it  an  answer  to  prayer.'  It  was  raining,  and 
Wesley  and  his  congregation  were  crowded  out 
of  the  church,  and  the  rain  ceased  the  moment 
they  came  out.  He  says  in  regard  to  this  inci- 
dent, *  How  many  proofs  must  we  have  that  there 
is  no  petition  too  little,  any  more  than  too  great 
for  God  to  grant.' 

Wesley  moved  things  mightily  because  he 
moved  God  mightily.  He  became  the  prince  of 
evangelists,  because  he  was  the  prince  of  prayers. 
He  stirred  the  world  with  the  fire  of  his  zeal, 
because  he  had  stirred  heaven  by  the  fire  of  his 
prayers.  His  pleas  had  access  to  men's  con- 
sciences, because  they  had  access  to  God.  If 
more  men  prayed  as  John  Wesley  prayed,  there 
would  be  more  of  John  Wesley's  thoroughly 
spiritual  work  done." 

^  Great  diligence  is  necessary  to  maintain  the 
spirit  of  prayer.  "  Praying  always  with  all  prayer, 
etc."  Watching  thereunto  with  perseverance.  Watch 

19 


282  PREVAILING   PRAYER 

thereunto  with  all  perseverance.  Brethren,  the 
constant  presence  in  the  heart,  of  the  ever  praying 
Spirit  of  God,  is  conditioned  on  never  ceasing  obe- 
dience to  God.  O,  how  great  the  privilege,  of 
praying  God's  blessing,  in  saving  power,  on  one 
another,  on  the  community,  on  the  nation,  and 
on  the  world ! 

"  Pray,  without  ceasing,  pray, 

Your  Captain  gives  the  word. 
His  summons  cheerfully  obey. 

And  call  upon  the  Lord. 
To  God  your  every  want 

In  instant  prayer  display; 
Pray  always  ;  pray,  and  never  faint ; 

Pray,  without  ceasing,  pray. 

I  want  a  heart  to  pray. 

To  pray  and  never  cease  ; 
Never  to  murmur  at  Thy  stay. 

Or  wish  my  sufferings  less. 
This  blessing,  above  all, 

Always  to  pray,  I  want ; 
Out  of  the  deep  on  Thee  to  call. 

And  never,  never  faint." 


LECTURE  XVI. 

PREVAILING  PRAYER  AND  POWER;   OR,    THE  POWER 
OF  PRAYER  IS  THE  OMNIPOTENCE  OF  GOD, 

SCRIPTURE    STATEMENT. 

When  Christ  was  about  to  ascend  to  heaven 
He  said  to  His  disciples  (Luke  24:49):  "And 
behold,  I  send  the  promise  of  My  Father  upon  you; 
but  tarry  ye  *  *  until  ye  be  endued  with 
power  from  on  high."  Again  (Acts  i  :8) :  ''  But 
ye  shall  receive  power  after  that  the  Holy  Ghost 
is  come  upon  you."  Luke  states,  in  Acts  (4:31): 
"And  when  they  had  prayed,  the  place  was 
shaken,  where  they  were  assembled  together,  and 
they  were  all  filled  with  the  Holy  Ghost  and 
spake  the  word  of  God  with  boldness  (v  33), 
*  *  and  with  great  power  gave  the  apostles 
witness,  of  the  resurrection  of  the  Lord  Jesus, 
and  great  grace  was  upon   them  all." 

AN    ERROR. 

The  Rev.  B.  Fay  Mills,  in  his  booklet :  'Tow- 
er From  on  High,"  asks  regarding  the  nature  of 
this  power:  "What  is  it?"  and  answers,  "It  is 
nothing  less  than  the  life  of  God,  manifested 
through  human  character."  Does  Mr.  Mills  mean 
to  teach  that  life  and  power  are  the  same  thing  ? 
Are  God's  life  and  power  the  same  thing  ?  Do 
not  the  Scriptures,  in  a  multitude  of  instances, 
distinguish  between  the  life  and  power  of  God  ? 
If  the  disciples  were  to  be  endued  with  the  life 
of  God,  why  did  not  Christ  say:     "Tarry  ye  until 

[283] 


284  PREVAILING   PRAYER 

ye  be  endued  with  life  from  on  high  ?"  and,  "ye 
shall  receive  life  from  on  high  ?  "  Why  did  not 
Luke  say  :  "  And  v^ith  great  life  gave  the  apostles 
witness  ?  "  Why  did  not  the  apostle  say  :  "  Our 
gospel  came  in  life'  instead  of  ''m  power?'''  Surely, 
Mr.  Mills,  or  the  Word  of  God,  is  in  error. 

WHAT   IS   THIS   POWER  ? 

I  answer,  the  energy  of  the  Holy  Ghost — the 
energy  of  God.  In  our  world,  electricity  is  an 
everywhere  present  power  ;  yet  its  energy  is  sel- 
dom felt.  "  But,  bring  the  surcharged  cloud  in 
contact  with  a  suitable  conductor,  and  then  the 
vivid  flash  of  fire,  and  the  deep  roar  of  heaven's 
artillery  will  symbolize  the"  infinite  power  of  the 
everywhere  present  Holy  Ghost,  who,  on  the  day 
of  Pentecost,  not  only  tipped  the  believer's  brow 
with  fire,  and  liberated  his  tongue,  but  sur- 
charged him  with  almighty  power. 

Here  we  should  distinguish  between  power, 
stimulating  to  prayer  and  helping  to  believe,  and 
power  operating  upon,  and  through  us,  in  saving 
sinners. 

POWER   NEEDED    FOR   SOUL   WINNING. 

**The  sacred  history  of  the  day  of  Pentecost 
teaches  what  Christ  meant  by  the  enduement 
with  power  from  on  high.  The  disciples  were 
Christians,  but,  unable  to  peform  successfully  the 
work  before  them,  until  power  from  on  high 
should  fit  them  for  it.  Hence,  the  absolute  depen- 
dence of  the  Church  on  Divine,  supernatural 
power  for  soul  winning.  The  might  of  human 
power,  intellect,  eloquence,  education,  numbers, 
wealth  and  position,  sanctified,  may  be  made 
auxiliary,   but  these    alone    are   utterly  incompe- 


AND  POWER.  285 

tent  to  reach  the  moral  nature  and  give  the  dis- 
position to  love  and  obey  the  truth.  The  Holy 
Spirit,  alone,  can  do  this,  by  sinking  the  truth 
through  the  intellect  into  the  conscience  and 
affections.  Truth  may  sparkle  like  an  icicle,  and 
be  just  as  cold,  until  by  the  Spirit  it  becomes 
*  spirit'  and  Mife'  to  the  soul."  By  the  endue- 
ment  with  powder  Christ  meant  that  the  disciples 
should  be  invested  and  clothed  upon,  with  the 
energy  of  God,  as  circumstances  required,  and 
their  faith  received.  It  also  qualifies  the  Chris- 
tian to  witness  unto  Jesus  with  an  all-powerful 
testimony.  This  was  the  live  coal  from  off  the 
altar  that  purged  the  unclean  lips  of  Isaiah  and 
made  him  eloquent  for  God  and  caused  him  to 
answer :  '  Here  am  I,  send  me."  O  !  I  don't 
wonder  that  Christians  so  often  say  :  *'  I  can't ! " 
How  little  are  we  qualified  for  the  work  of  soul 
saving — for  testifying  unto  Jesus  with  a  testimony 
that  will  not  be  resisted  ! 

HOW   MAY    I    GET   THIS   POWER  ? 

It  seems  to  me  that  the  answer  to  this  ques- 
tion, given  by  the  Rev.  B.  Fay  Mills,  in  his 
*'  Power  From  on  High,"  is  not  only  confusing, 
but  unscriptural.  His  words  are:  "We  cannot 
get  it.  No  man  ever  possessed  it.  No  man  ever 
owned  it.  No  man  ever  used  it.  It  is  a  ques- 
tion, not  of  getting  power,  but  of  God  getting  its  ; 
not  of  our  using  God,  but  of  God  using  us. 
Some  have  said  that  the  disciples  had  to  wait 
ten  days,  and,  that  they  were  ten  days  in  which 
they  were  being  filled  with  the  Holy  Ghost.  This 
is  a  mistake.  They  were  not  waiting  ten  days 
to  be  filled.    They  were  waiting  to  be   emptied." 


286  PREVAILING  PRAYfik 

Is  it  not  a  little,  nay,  very  remarkable,  that  the 
Bible  in  its  statements  on  this  truly  vital  subject, 
has  been  so  ;;^^>leading  ?  There  is  a  great  deal 
said  by  a  certain  class  of  teachers,  about  our  first 
being  emptiedy  before  v^e  can  be  filled  ;  so  that 
the  conviction  is  produced,  that  the  heart  must 
first  be  so  emptied  of  sin,  as  to  be,  for  a  time,  a 
moral  vacuum,  and  then  it  may  be  filled  v^ith  the 
Holy  Ghost.  ''  We  cannot  get  it,"  says  Mr.  Mills. 
I  answer  if  we  cannot  ^et  it  we  cannot  receive  it. 
But  Christ  says:  **Ye  shall  receive  power.''  Christ 
said:  ''Receive  ye  the  Holy  Ghost."  Did  they 
receive  the  Holy  Ghost,  and  not  get  Him  ?  ''And 
they  were  all  filled  with  the  Holy  Ghost."  Could 
they  be  filled  with  the  Holy  Ghost  and  not  get 
Him?  ''No  man,"  again  says  Mr.  M.,  "ever 
possessed  it."  I  ask  how  can  we  receive  power, 
in  the  gospel  sense,  and  not  possess  it  ?  "  They 
were  all  filled  with  the  Holy  Ghost,"  and  "  Stephen 
was  full  of  faith  and  power."  How  could  they 
be  filled  with  the  Holy  Ghost  and  power,  and 
not  possess  the  Holy  Ghost  and  power  ?  Christ 
said  :  "  I  will  pray  the  Father  and  He  shall  give 
you  another  Comforter."  Does  not  every  fully 
consecrated  believer  possess  God's  wonderful  Gift  ? 
"  He  shall  give  you  another  Comforter."  The 
Word  says  :  "It  is  He  that  giveth  thee  power." 
Can  a  person  receive  a  gift  and  not  possess  it  ? 

In  an  absolute  sense,  no  man  ever  possessed 
anything — not  even  himself.  Primarily,  all  power 
belonged  to  God.  Hence,  all  power,  inherent  in, 
or  received  by  the  creatures  of  God,  is  delegated. 
Yet,  creatures  of  God  possess  and  own  power, 
though  delegated,  as  certainly  and   absolutely  as 


AND   POWER.  287 

God  Himself  possesses  and  owns  power  ;  simply 
because  God  has  unconditionally  and  eternally 
endued  certain  of  his  creatures  with  power. 
Angels,  men  and  devils,  possess,  and  will  forever 
possess,  unconditionally,  intellectual  power.  Man, 
with  all  other  physical  beings,  has  received  and 
possesses,  physical  power,  unconditionally ;  though 
limited  as  to  degree  and  duration.  All  power  to 
do  wron^  is  of  God,  as  certainly  as  all  power  to 
do  right  is  of  God.  The  power  by  which  all 
crimes— all  sins  committed  by  men  and  devils- 
is  of  God.  It  is  for  men,  or  devils,  to  determine 
whether  they  will  use  this  power  for  good  or  evil. 
All  such  power  is  not  only  received  and  possessed, 
but  ''owned''  by  these  creatures.  It  is  an  inde- 
pendent power,  not  absolutely,  for  it  is  constantly 
and  will  be  eternally  communicated  by  God.  Yet 
God  has  ckose7z,  unconditionally  and  eternally,  to 
communicate  this  power. 

Now  the  question  is :  Do  believers,  who 
are  "endued  with  power  from  on  high,"  not 
only  receive,  but  possess  it  ?  As  far  as  the  actual 
expenditure  of  power  is  concerned,  primarily,  all 
power  in  the  watch  inheres  in  the  mainspring,  /. 
e.,  ^  the  hairspring  cannot  do  its  work  without 
being  moved  by  the  mainspring.  Yet  it  is  equally 
true  that  there  is  a  power  in  the  hairs^r'mg,  and 
the  mainspring  ca7i7iot  do  its  work  without  the 
power— the  assistance  of  the  hairspring.  But 
does  not  the  hairspring  receive,  possess  2.ViA  tcse  the 
power  of  the  mainspring  while  in  its  proper 
relations  to  the  mainspring?  They  mutually 
interact.^  So,  primarily,  all  power  in  the  universe 
inheres  in  God.    Yet,  God  communicates  of  His 


288  PREVAILING    PRAYER 

power  to  His  creatures,  physical,  Intellectual  and 
moral.  He  does  this  unconditionally.  But,  while 
spiritual  power,  primarily,  belongs  to  God  only, 
it  is  communicated  conditionally  in  this  world. 
Its  communication  and  retention  are  conditioned 
on  the  obedience  of  man.  While  this  spiritual 
power  is  received,  possessed  and  used  vohmtarily 
(not  passively,  as  the  hairspring,)  and  condition- 
ally ;  yet  it  is  received,  possessed,  owned  and  used, 
just  as  certainly  as  physical,  intellectual  or  moral 
power  is  received,  possessed,  owned  and  used. 
''He  giveth  power  (spiritual)  to  His  people."  "I 
am /^/// of  power  by  the  Spirit."  (Mi.  3:8).  Yes, 
this  power  is  given  to  be  used  as  we  will,  in 
harmony  with  Gods  will. 

AGAIN   MR.    MILLS    SAYS: 

"No  man  ever  used  it."  This  power  is  given 
to  us,  we  receive  it  and  possess  it.  Not  to  be 
tised  ?  If  not,  what  does  God  give  it  for  ?  Why 
do  we  receive  it  ?  Did  not  the  disciples  of  Christ 
use  this  power  ?  J.  F.  and  B.  in  their  com- 
mentary say  :  ''  These  words  (of  Peter)  uttered 
with  supernatural  power,  (to  the  lame  man) 
doubtless  begat,  etc."  Did  not  Peter  ttse  this 
power  ?  In  Acts,  it  is  stated  :  ''And  with  great 
power  gave  the  apostles  witness,  etc."  How  could 
the  apostles  witness  to  the  resurrection  of  Christ, 
''  with  great  power  "  and  yet  not  use  that  power  ? 
Jesus  said,  "  And  greater  works  than  these  (that 
I  do)  shall  ye  do."  How  did  they  do  greater 
works  than  their  Master  without  itsing  the  same 
power  by  which  He  did  His  works  ?  ''  By  the 
hand  of  the  apostles  were  many  (miraculous) 
signs  and  wonders  wrought."     How  did  the  apostles 


AND  POWER.  289 

work  signs  and  wonders  but  by   using  the   power 
with  which  they  were  "  filled  ?  " 

NOT   WAITING  TO   BE    FILLED? 

Mr.  Mills  still  again  says:  ''They  (the  dis- 
ciples) were  not  waiting  ten  days  to  be  filled. 
They  were  waiting  to  be  emptied!'  I  ask  can  sin 
and  self  go  out,  except  as  the  Holy  Spirit  comes 
in.  Is  not  the  Holy  Spirit  the  great  Agent  who 
does  the  emptying  ?  Does  He  stand  off  and 
outside  of  a  human  heart,  when  he  empties  it,  or 
(as  one  empties  an  uncleanly  house  of  its  filth, 
enters  it  that  he  may  empty  it)  does  he  enter  the 
unclean  heart  that  He  may  empty  it,  in  order  that 
He  may  fill  it  ?  How  can  He  empty  a  heart 
without  entering  it  ?  Does  not  the  filling  go  on, 
in  exact  ratio,  as  the  emptying  goes  on  ?  When 
the  heart  is  emptied  of  the  last  remains  of  sin, 
is  it  not  instantly  completely  filled  with  the 
Spirit  ?  Is  there  such  a  thing  as  a  moral  vacuum  ? 
How  are  you  going  to  get  the  darkness  out  of 
the  room  unless  you  first  let  in  the  light  ?  Is  not 
the  room  e7nptied  of  darkness  by  filling  it  with 
light  ?  Let  in  the  light  and  how  long  will  it  be 
till  the  darkness  goes  out?  Keep  out  the  light 
and  how  are  you  going  to  empty  the  room  of 
darkness  ?  How  can  the  darkness  go  out  except 
it  be  driven  out  by  the  incoming  and  filling  light  ? 
Is  not  the  light  the  agent  —  and  the  only  agent 
— whose  entrance  empties  the  room  of  its  dark- 
ness ?  In  other  words,  is  not  the  Holy  Spirit  the 
Agent — and  the  only  i\gent — whose  enlightening, 
vivifying,  purifying  and  empowering  entrance  into 
a  human  heart  empties  it  of  its  moral  impurity  ? 
The  child  in  the  darkness  cries  out  to  the  nurse ; 


290  PREVAILING    PRAYER 

'*Vm  atraid  in  the  dark!  Brin^  In  the  light!'* 
The  nurse,  in  her  wisdom,  exclaims :  "  Empty 
your  room  of  darkness,  and  then  I'll  take  in  the 
light  ! "  Is  there  a  hint,  within  the  lids  of  God's 
Book,  that  we  are  not  to  wait,  that  we  may  be 
filled  with  the  Holy  Ghost  and  power,  but  rather 
that  we  are  to  wait  to  be  emptied  ?  Are  we  not, 
in  the  Bible,  instructed  and  encouraged  to  wait 
for  the  baptism  of,  and  filling  with,  the  Holy 
Ghost  and  power  ?  Of  course  faith  implies  that 
we  renounce  all  sin,  so  that  the  Holy  Spirit,  as 
we  receive  Him,  may  not  only  empty  us  ;  but,  as 
He  empties  us,  may  also  Ji//  us  with  Himself  — 
His  /zg'/i^,  life,  purity  and  power  I  In  Luke 
(24:29)  Christ  said  to  His  disciples:  ''Behold,  I 
send  the  promise  of  My  Father  upon  you."  "  But 
tarry  ye."  To  be  emptied  ?  Just  the  reverse  — 
filled  I  "  Tarry  ye  *  *  until  ye  be  endtied  (not 
emptied^  with  power  from  on  high."  After 
Christ's  resurrection  He  repeats  His  instruction 
and  injunction,  as  is  stated  in  Acts  (1:4,  5,  8): 
"  And  being  assembled  together  with  them,  com- 
manded them,  that  they  should  not  depart  from 
Jerusalem,  but  wait  (to  be  emptied  ?  O  !  for  more 
attention  to  the  Word,  and  less  to  our  pet 
theories)  for  the  promise  of  the  Father  (the 
outpouring  of  the  Holy  Spirit,  as  foretold  by 
Joel,  to  fill  and  empower  His  disciples),  which, 
saith  He,  ye  have  heard  of  Me.  For  John  truly 
baptized  with  water,  but  ye  shall  be  baptized 
with  the  Holy  Ghost  not  many  days  hence." 
Now  let  us  follow  these  instructed  disciples,  from 
the  mount  of  ascension  to  that  *'  upper  room," 
where    ''these   all   continued  with   one  accord   in 


AND   POWER.  291 

prayer  (not  asking  that  something  be  taken  from 
them  but  that  something  be  given  them) ,  and 
suppHcations,  etc."  ''And  when  the  day  of  Pente- 
cost was  come,  they  were  all,  with  one  accord,  in 
one  place,  and  suddenly  there  came  (emptiness  ? 
O,  no !  There  is  no  such  thing  as  a  human 
heart  being  empty)  a  sound  from  heaven,  as  of  a 
mighty,  rushing  wind,  and  it  filled  all  the  house 
where  they  were  sitting,  and,  there  appeared  unto 
them  (emptiness  ?  No  !  no  !  but  just  what  they 
had  been  waiting  for)  cloven  tongues  like  as  of 
fire,  and  it  sat  upon  each  of  them,  and  they  were 
all  (emptied  ?  no  !  no !)  filled  with  the  Holy 
Ghost,  etc."  The  way  Mr.  Mills  phrases  his 
statement  we  may  legitimately  infer,  I  think, 
that  the  primal  and  crowning  direct  end  of  their 
waiting — that  they  had  chiefly  \n  mind — was  that 
they  might  he  emptied.  Surely,  no  one  can  legiti- 
mately draw  any  such  conclusion  from  the  plain 
Bible  statement  of  the  matter.  But  Mr.  M.  so 
magnifies  (as  too  many  of  us  are  apt  to  do)  before 
his  eye,  and  that  of  others,  his  pet  thought,  as  to 
hide  from  view  the  mighty  Sun  of  truth,  whose 
floods  of  light  and  life,  of  purity  and  power, 
we  are  waiting  to  receive,  and  which,  alone,  by 
coming  into  our  hearts  can  empty  us  of  all  sin 
and  fill  us  with  God.  Then  the  thing  to  wait 
for  is,  not  to  be  emptied,  but  filled ! — filled  that 
we  may  be  emptied !  The  apostle  does  not 
enjoin:  "  Be  emptied  of  sin  ;"  "But,  be  fiilled w\t\i 
the  Spirit."  Therefore,  if  you  want  to  be  emptied 
of  all  sin,  with  a  surrendered  will  and  believing 
heart,  ask  to  ''be  filled  with  the  Spirit." 

In   keeping    with    the    foregoing   remarks,    on 


^g2  PREVAILING   PRAYEft 

Mr.  Mills'  statements,  Mr.  Wesley,  in  his  sermon 
on  ''  Sin  in  Believers,"  very  pointedly  asks  :  '*  But, 
can  Christ  be  in  the  same  heart  v^here  sin  is  ?" 
Then  answers  :  ''  Undoubtedly  He  can  ;  otherwise 
it  could  never  be  saved  therefrom.  Where  the 
sickness  is  :  '  Carrying  on  His  work  within,  striving 
till  He  cast  out  sin.'  " 

These  extended  remarks  opposing  Mr.  Mills' 
statements,  have  been  made  because  of  the  prev- 
alence and  growth  of  the  error  advanced. 

WHAT   I   WANT. 

I  have  perfect  sympathy  with  the  last  four, 
but  none  with  the  first  four  lines,  of  the  following 
stanza,  by  Geo.  McDonald  : 

"  Lord,  might  I  be  but  as  a  saw, 

A  plane,  a  chisel  in  Thy  hand ! 
No,  Lord  I  take  it  back  in  awe — 

Such  prayer  for  me  is  far  too  grand. 
I  pray,  O,  Master,  let  me  lie 

As  on  Thy  bench,  the  favored  wood 
Thy  saw,  Thy  plane.  Thy  chisel  ply, 

And  work  me  into  something  good." 

I  want,  above  all  things,  that  my  Divine 
Master  shall  first  '*  work  me  into  something  good," 
and  then  put  His  power  within  me,  and  send  m.e 
out,  "a  saw,"  in  His  hand,  to  sever  the  Church 
from  the  world:  a  mallet  and  "chisel,"  in  His 
hands,  to  let  out  the  angel  He  has  put  in  every 
human  being,  but  hidden  and  buried  away,  under 
the  accretions  of  a  sinful  life;  and  a  "plane"  in 
His  hand  to  cut  away  all  unholy  tempers  and 
tendencies  from  the  redeemed  human  soul.  God 
works  by  means  and  agencies !  As  a  rule  by 
holy    and     Divinely    empowered    agencies ;    but, 


AND    POWER.  293 

agencies    most    perfectly     In    harmony    with    the 
teachings  of  His  Word ! 

WHAT   FOLLOWS   A   WANT   OF   THIS   POWER  ? 

The  want  of  this  power  is  the  great  cause  of 
multitudes  of  abortive  special  efforts.  In  second 
Kings  (19  :  3),  Hezekiah  laments  :  ''The  children 
are  come  to  the  birth  and  there  is  not  strength 
to  bring  forth."  The  Church  is  the  mother  of 
those  born  into  the  kingdon  of  God's  grace. 
"Salvation  must  come  out  of  Zion."  God  has 
inaugurated  the  Church  for  the  purpose  of 
evangelizing  the  world.  The  unsaved  are  the 
spiritually  ufihorw.  They  have  no  power  to  bring 
themselves  into  the  kingdom  of  grace.  The 
only  power  that  can  deliver  them,  is  the  power 
of  God.  But  this  power  comes  through  the 
Church.  With  the  degree  of  this  power,  that  she 
may  have,  the  Church  may,  at  any  time,  deliver 
souls  into  the  kingdom.  When  this  power  came 
on  the  C-hurch  at  Jerusalem,  three  thousand  were 
born  in  a  single  day ;  and  we  read  further  : 
**  There  were  daily  added  to  the  Church  such  as 
should  be  saved."  Thousands  of  instances  are 
on  record,  to  the  effect,  that  when  the  Church 
received  sufficient  power  to  bring  spiritually 
unborn  souls  into  the  kingdom  of  grace,  they 
always  have  been  saved.  This  is  not  without 
the  conjoint  action  of  the  Church  and  the  sinner. 
But  the  sinner's  understanding  may  be  so  enlight- 
ened, and  his  conscience  so  aroused  to  a  realization 
of  his  guilt  and  peril,  by  the  Holy  Ghost,  in 
answer  to  prayer,  that  he  will  freely,  and  from 
choice,  '*  lay  hold  upon  the  hope  set  before  him 
in    the   gospel,"     Under    ordinary   circumstances 


294  PREVAILING   PRAYER 

the  unsaved  are  utterly  Indisposed  to  come  to 
Christ,  Independently  of  the  operations  of  the 
Holy  Ghost,  which  the  spiritual  birth  labor,  on 
the  part  of  the  Church,  Implies.  That  Is,  they 
have  no  disposition  to  come  to  Christ  until  they 
are  aroused  to  a  sense  of  their  lost  condition  ; 
and  without  this  disposition  they  cannot  come. 
The  birth  of  souls  Into  the  kingdom  of  grace  is 
preceded,  and  attended,  by  birth  labor,  on  the 
part  of  some  Christian,  or  Christians.  In  Gal- 
atlans  (4:19)  Paul  says  :  '*  My  little  children,  of 
whom  I  travail  in  bii'th  again,  until  Christ  be 
formed  in  you."  A  widowed  mother  prayed  and 
wrestled  with  God  for  the  salvation  of  her  wicked, 
rebellious  son.  He  willfully  resisted,  though  he 
knew  that  his  persistent  wickedness  was  killing 
his  mother.  The  battle  waxed  hotter,  and  to  rid 
himself  of  the  Influence  of  his  mother  s  prayers, 
he  left  home.  She  prevailed  with  God,  and  then 
her  Father  took  her  home.  The  son  felt  that 
his  sins  had  killed  his  mother.  His  heart  was 
broken.  He  returned  home  by  the  cemetery  and, 
prone  on  the  newly-made  grave,  surrendered  and 
was  saved.  This  soul-birth  labor  will  always  come 
upon  Christians,  when  they  will  arouse  themselves 
to  an  understanding  of  their  responsibility,  and 
the  truly  alarming  and  awful  peril  of  sinners. 
It  Is  by  the  powerful  operations  of  the  Holy 
Ghost  only,  that  souls  are  brought  to  the  birth. 
The  Holy  Ghost  never  thus  operates,  except  in 
answer  to  the  prayer  of  faith.  God,  by  the  pen 
of  Isaiah  (66:9)  says:  "Shall  I  (by  the  operations 
of  My  Spirit)  bring  to  the  birth  (In  answer  to 
prayer)  and  shall   I  not  cause  to   bring   forth  ? " 


AND  POWER.  295 

There  may  be  strength  to  "bring  to  the  birth,'* 
and  not  enough  "to  bring  forth."  The  correct- 
ness of  this  statement  may  be  illustrated  by  an 
incident,  related  to  me,  by  a  minister  of  the 
Gospel.  When  pastor  of  a  certain  charge  he  con- 
ducted a  special  meeting  of  three  weeks  continu- 
ance. During  this  time  twenty  persons  came 
forward,  as  seekers,  night  after  night.  Yet,  not 
even  one  was  converted.  Gradually,  conviction 
wore  away  and  they  returned  to  their  former 
sinful  ways.  What  was  wanting  ?  Who  were 
responsible  ?  Christians  were  powerless  to  help 
souk  into  the  kingdom  of  grace !  The  travail 
of  soul,  of  Christians  is  always  an  infallible  evi- 
dence that  they  may  prevail  with  God  in  behalf 
of  the  person  or  persons,  for  whom  they  are 
burdened. 

DELIVERANCE   OR   DEATH. 

The  Church  must  receive  added  strength 
(power)  or  sinners,  the  spiritually  unborn,  will  die 
eternally.  The  Church  must  receive  added  strength 
(power)  or  she  herself  must  die.  The  unborn 
infant  must  be  delivered  or  the  mother  must  die. 
This  is  just  as  true  in  grace  as  in  nature.  This 
is  true  of  fruitless  attempts  at  a  revival.  A  Church 
will  be  strong  and  healthful  in  proportion  to  the 
number  saved.  How  full  of  vitality  a  Church  is, 
after  a  genuine  and  powerful  revival ! 

SOUL-BIRTH    LABOR. 

How  much  travail   of  soul  has  the  Church  in 

?    When   the  Church  is   burdened  for  souls, 

as  a  sister,  who  prevailed  for  her  husband,  said 
to  me :  "  I  thought  I  would  literally  die,"  soul- 
birth  labor  is  upon  her,  and  souls  may  "be  born 


296  PREVAILING   PRAYER 

again."  "  For  shall  I  bring  to  the  birth,  and  shall 
I  not  cause  to  bring  forth,  saith  the  Lord  ?"  O, 
how  assuring,  my  brethren,  is  this,  ''  Thus  saith 
the  Lord  ! "  We  see  the  situation,  and  our 
relations,  and  obligations  to  God  and  to  our 
unsaved  neighbors.  By  the  help  of  God  will  we 
meet  these  obligations  ? 

WHAT    FOLLOWS   ITS     RECEPTION  ? 

Let  the  Christian  wait  for  this  power  until  it 
is  received,  and,  as  Dr.  Mahan  says :  '  There  will 
be  in  the  actions  and  manifestations  of  that 
mind,  a  distinctively  conceivable,  but  indescribable 
something,  which  constitutes  what  the  Scriptures 
call  'An  unction  from  the  Holy  One.*  The 
mind  will  have  a  vision  of  things,  unseen  and 
eternal,  unlike  that  possessed  by  other  men." 
When  that  person  speaks  of  God,  of  heaven,  of 
hell,  of  time,  of  eternity,  the  promises:  ''The 
unsearchable  riches  of  Christ,"  and  of  the  judg- 
ment, ''There  will  be  a  depth  of  meaning 
attached  to  such  words  which  to  our  minds 
they  never  had  before.  They  come  from  His 
lips  as  if  new-coined  from  the  mint  of  heaven. 
A  grace  is  poured  from  those  lips  which  moves, 
awes,  attracts,  and  which  melts  our  own  hearts  into 
a  sympathy  with  that  of  the  speaker.  This  is 
power,  or  unction,  or  'the  anointing.'" 

WHO    MAY   HAVE   THIS   POWER  ? 

In  a  holiness  conference,  in  England,  a  minister 
from  Australia  stated  the  following,  related  to 
him  in  a  letter,  written  him  by  a  pastor  concerning 
a  servant  girl  :  "  The  fact  which  deeply  impressed 
me,"  said  the  minister,  "when  I  heard  that  young 
woman  speak,  whether  in  prayer  meeting,  or  in 


AND   POWER.  297 

Sunday  School,  or  to  individuals,  upon  the  sub- 
ject of  religion,  was,  that  she  was  possessed  of  a 
power  that  I  had  not.  So  impressed  did  I 
at  length  become  with  the  fact,  that  I  went  to 
her  and  asked  her  to  disclose  to  me  the  secret  of 
that  Divine  power  with  which  she  was  so  mani- 
festly possessed.  She  did  so,  and,  under  the  con- 
victions induced,  I  sought  and  obtained  the  same 
power. 

"  Under  this  enduement  of  power  from  on 
high  I  began  to  preach  to  the  people ;  as  a 
result,  there  have  already  been  upward  of  seven 
hundred  conversions,  and  the  work  is  still  going 
forward.  All  is  attributable  to  the  influence  of 
this  domestic,  and  that,  through  the  power  that 
rests  upon  her."  This  *'  unction "  comes  in  the 
baptism  of  the  Holy  Ghost — "the  anointing 
which  ye  have  received  ;  the  same  anointing 
which  teacheth  you  all  things." 

ALL  SHOULD  TARRY  FOR  THIS  POWER. 

I  have  no  doubt  that  it  would  be  infinitely 
better  for  the  world,  if  powerless  professors  would 
suspend  all  other  efforts,  in  every  other  direction, 
till  with  *'  strong  crying  and  tears,"  they  shall 
have  waited  on  the  Lord  and  received  this  unction. 
How  few  stalwart  souls  in  the  Church — moral 
giants,  who  can  put  their  arms  under  a  whole 
community,  and  lift  it  God-ward  !  The  land 
might  be  full  of  these  giants.  How  the  hearts 
broke,  and  the  stubborn  wills  surrendered,  under 
the  all  powerful  testimony  of  Peter,  backed  by  a 
Church,  "ALL  filled  with  the  Holy  Ghost!!'' 

GREAT  PRAYING  NEEDED. 

The  power  of  sin  and  Satan,  over  the  sinner, 
20 


298  PREVAILING  PRAYER 

is  alarming.  The  power  of  the  Holy  Ghost,  only, 
can  break  this  influence,  and  free  the  poor  sinner 
to  the  degree,  that  he  can  will  to  come  to  Christ, 
(of  course  no  sinner  is  always  without  this  help 
of  the  Spirit.)  How  easy  to  persuade  sinners  to 
come  to  Christ  when  the  power  of  sin,  in  a 
human  heart,  is  thus  smitten.  ''Thy  people 
shall  be  willini  in  the  day  of  Thy  power!'  If  we 
would  do  more  pleading  with  God  we  would  not 
have  to  do  so  much  pleading  with  men.  It  is 
not  so  much  great  preaching,  that  we  need,  as 
great  praying!  It  is  pozver,  power,  POWER! 
that  we  need,  accompanied  by  love  and  hope. 

WHAT   WE   ARE   PRAYING   FOR. 

Said  Dr.  Alexander,  of  Scotland :  *'  The  in- 
fluence of  the  Holy  Spirit  of  God  is  exceedingly 
powerful.  We  ask  something  mighty,  and  revolu- 
tionizing !  It  is  omnipotence  we  are  praying  for  ! 
A  wicked  city,  a  wicked  world,  will  yield  to  no 
inferior  strength.  What  an  encouragement  !  *  With 
the  Lord  Jehovah  is  everlasting  strength  ! '  It  is 
as  applicable  to  a  revival  as  to  the  building  of 
the  temple.  '  Not  by  might  nor  by  power,  but  by 
My  Spirit,  saith  the  Lord  of  hosts  ! '  Let  Chris- 
tians no  longer  despair  of  the  converson  of  high- 
handed sinners;  even  the  vilest  of  the  vile,  in  our 
filthiest,  bloodiest  dens ;  as  if  we  expected  in 
answer  to  our  prayers,  only  some  weak,  half-way 
operation!  '  Our  Gospel,'  says  the  apostle,  'came 
not  unto  you  in  word  only,  but  also  in  power,  and 
in  the  Holy  Ghost,  and  in  much  assurance.'  This 
is  our  ground  of  hope,  when  the  ministers  of  the 
Word  proclaim  the  glad  tidings,  that  the  preach- 
ing may  be  in  demonstration   of   the   Spirit  and 


AND    POWER.  299 

of  power.  God  grant  us  deliverance  from  our 
unbelief y  as  to  the  power  of  the  Holy  Spirit  in 
giving  efficacy  to  the  truth  !  Brethren,  we  must 
pray  as  we  have  never  prayed !  Our  want  of 
success  is  due  to  our  coldness  of  desire  and  nig- 
gardliness of  request !  We  are  not  straitened 
in  God,  but,  in  our  own  low,  slender  conceptions 
and  hopes.  We  have  not,  because  we  ask  not. 
If  we  were  under  a  deep  and  solemn  impression 
of  the  Divine  power,  bounty  and  faithfulness, 
how  '  one  would  chase  a  thousand,  and  two  put 
ten  thousand  to  flight.'  The  lesson  a  revival 
should  teach  us,  is  the  duty  of  being  instant  in 
supplication  for  the  larger,  and  more  glorious, 
effusion  of  the  Holy  Spirit.  Acting  on  this  we 
should  behold  new  marvels  of  saving  power  in 
the  place  of  prayer." 

IF    BUT   ONE   POSSESSES   THIS   POWER,    THEN   WHAT  ? 

If  but  Peter,  of  all  the  disciples,  had  received 
this  power,  would  not  the  three  thousand  have 
been  saved  just  the  same  ?  I  answer,  certainly 
not !  If  a  body,  weighing  a  ton,  is  to  be  lifted, 
can  one  person  lift  it  as  easily  as  twenty  ?  If 
two  possess  this  power,  the  power  to  save  is 
twice  that  if  but  one  possess  it — if  ten,  ten  times 
the  power,  etc.  This  explains  why  the  vast  mul- 
titude—  three  thousand  —  were  converted  on  the 
day  of  Pentecost.  The  **  one  hundred  and 
twenty"  "were  all  filled  with  the  Holy  Ghost," 
and  hence,  they  were  all  filled  with  power  !  What 
if  all  the  members  of  this  Church  were  full  of 
the  Holy  Ghost  and  power  !  Nothing  would  be 
able  to  stand  before  us ! 


300  PREVAILING   PRAYER 

WILL   WE    HAVE   THIS   POWER? 

Nay,  my  brethren,  we  must  have  it  !  It  is  not 
optional.  We  must  not  allow  it  to  be  an  open 
question.  The  crying  peril  of  perishing  men  and 
women  about  us  beseeches  us  to  "  tarry!''  The 
despairing  wail  of  the  lost,  who  might  have  been 
saved  if  the  Church  had  had  this  power,  entreats 
us ;  "  TARRY ! "  Down,  from  the  dome  of  the 
skies,  comes  thundering  the  command  of  Him 
who  died  to  redeem  the  lost:   "TARRY!" 

CRIMINAL   INDIFFERENCE. 

There  must  be  an  arousement  from  our 
criminal  stupor,  and  a  realization  of  our  account- 
ability to  God.  The  value  of  a  huma^i  soul  is  the 
measure  of  our  respojisibility  I  Will  we  obey  the 
command  of  the  Head  of  the  Church  here  and 
now,  or,  as  heretofore,  neglect  and  disobey  it  ?  To 
disobey  is  to  si7i  —  to  add  sin  to  sin !  To  obey  is 
to  receive  power  from  God,  and  have  power  with 
men.  Brethren,  why  haven't  we  this  power  ?  It  is 
because  we  have  been  criminally  indifferent  to  the 
Master's  command.  It  is  because  we  have  been, 
largely,  criminally  indifferent  as  to  whether  souls 
shall  be  eternally  saved  or  eternally  damned ! 
In  many  instances  these  unsaved  ones  are  right 
in  our  own  families !  Our  gtiilt  is  in  proportion 
to  our  neglect!  There  must  be  complete  and 
instant  obedience  to  the  Master's  command : 
"  Tarry!"  There  must  be  thorough  and  immediate 
repentance  of  our  sin  of  indifference !  Divine 
forgiveness  must  be  sought  and  obtained  at  once  I 

"  Come,  Holy  Spirit,  raise  our  songs 
To  reach  the  wonJers  of  that  day, 
When,  with  Thy  fiery  cloven  tongues 

Thou  didst  such  glorious  scenes  display." 


LECTURE    XVII. 

PREVAILING  PRAYER  AND  POWER;    OR,  THE  MEAS- 
URE AND  RESULTS  OF  POWER. 

FOR  WHAT   PURPOSE   IS   POWER   GIVEN  ? 

God  gives  us  this  power  to  use  in  saving 
Others.  A  fully  sanctified  and  empowered  Chris- 
tian, and  no  other,  is  fully  prepared  to  do  God's 
work — to  be  a  powerful  witness  unto  Christ.  "  If 
a  man  therefore  purge  himself  from  these  (and 
tarry  until  endued  with  power  from  on  high), 
he  shall  be  a  vessel  unto  honor,  meet  for  the 
Master's  use,  and  prepared  unto  every  good  work." 
The  Angel  said  to  Jacob,  after  the  victory  of  his 
faith  :  "  Thou  hast  power  with  God  and  with 
men  and  hast  prevailed."  Or,  perhaps,  more  cor- 
rectly :  *'  Thou  hast  power  with  God  and  with  men 
shalt  thou  also  prevail!'  Esau's  heart  was  broken 
and  the  lives  of  Jacob  and  his  company  were 
preserved.  Spurgeon  forcefully  says :  ''  He  who 
has  power  with  God  for  men,  has  power  with 
men  for  God."  O,  for  a  holy  ambition — a  holy 
hunger  to  possess  power  with  God  and  with  men : 
power  with  Paul  to  preach  the  Gospel,  who  says : 
'*  By  the  power  of  the  Spirit  of  God  I  have  fully 
preached  the  Gospel  of  Christ."  The  Church  must 
first  get  filled  with  the  Spirit  and  then  fill  others. 
The  minister's  business  is  to  wait  upon  God  and 
receive  the  Divine  blessing  and  then  go  into  the 
pulpit,  and  homes,  and  shops,  and  ofifices  and  bless 
the  people. 


302  prevailing  prayer 

''greater  works  than  these  shall  ye  do." 
Jesus  said  to  his  disciples,  referring  to  the 
works  he  had  done :  *'  And  greater  works  than 
these  shall  ye  do,  because  I  go  unto  My  Father," 
to  send  the  Holy  Ghost  to  strengthe7z  them  with 
might  in  the  inner  man  —  to  endue  them  with 
power.  What  wonderful  works  were  performed 
by  the  apostles!  Luke  states  (Acts  5:12,14-16): 
"  By  the  hands  of  the  apostles  were  many  signs 
and  wonders  wrought  among  the  people  *  * 
and  believers  were  the  more  added  to  the  Lord, 
multitudes,  both  of  men  and  women,  insomuch 
that  they  brought  forth  the  sick  into  the  streets 
and  laid  them  on  beds  and  couches,  that,  at  the 
least,  the  shadow  of  Peter,  passing  by,  might 
overshadow  some  of  them."  There  was  more 
power  in  the  mere  shadow  of  Peter  than  in  many  a 
whole  Church  to-day  !  There  is  a  sense  in  which 
the  Christian,  endued  with  Divine  power,  converts 
the  sinner.  We  read  in  James  (5:20):  "Let 
him  know  that  he  which  converteth  the  sinner 
from  the  error  of  his  way  shall  save  a  soul  from 
death  and  shall  hide  a  multitude  of  sins."  ''They 
that  turn  many  to  righteousness  shall  shine  as  the 
stars  for  ever  and  ever."  Men  and  women  may 
be  counted  by  the  hundred  who,  by  the  power  of 
the  Holy  Ghost  upon  them,  and  strengthening 
them,  have  turned  tens  of  thousands  to  Christ. 
*' Greater  works  than  these  shall  ye  do." 
Greater  works  than  to  raise  the  dead,  hush  the 
thundering  tempest  and  still  the  maddened  sea. 
To  prevail  with  God -hating  and  defiant  rebels 
against  the  government  of  the  Almighty,  so  that 
sinners  will   lay  down   their  weapons   of  warfare 


AND   POWER.  303 

and  submit  to  the  claims  of  God,  and  penitently 
plead  for  mercy  and  pardon  in  Christ's  name,  is 
a  greater  work  than  to  resurrect  a  thousand  dead 
bodies.  As  far  as  getting  the  people  saved  went 
(that  was  not  Christ's  ^reat  mission  while 
on  earth).  Christ's  ministry  seemed  almost  a 
failure.  But  see,  on  the  day  of  Pentecost,  when 
Peter  witnessed  of  Christ  in  *'  demonstration  of 
the  Spirit  and  of  power,"  the  Holy  Ghost  bringing 
all  things  to  his  remembrance,  whatsoever  the 
prophets  and  Christ  had  said  unto  him ;  how 
sinners  by  the  thousand  were  converted  !  Christ 
himself  never  moved  the  multitude  so,  and 
brought  thousands  to  repentance  and  salvation  in 
a  single  day. 

WHAT   DEGREE    OF   POWER   IS   POSSIBLE  ? 

"  To  spiritually  illuminated  readers  of  the 
Scriptures,  nothing  is  clearer  than  that  believers 
may  be  so  perfected  in  their  faith,  by  the  incom- 
ing of  the  Comforter,  and  so  kept  in  this  state, 
by  His  constant  indwelling,  that  they  can  call  to 
their  aid  all  power  in  heaven  and  in  earth  to 
accomplish  any  work  to  which  they  are  Divinely 
appointed.  St.  Paul's:  'I  can  do  all  things 
through  Christ  which  strengtheneth  me,'  are  strong, 
bold  words.  They  recall  that  other  wonderful 
saying  :  '  All  power  is  given  unto  Me,  in  heaven 
and  in  earth.'  They  deliberately  assert  the  pos- 
session of  omnipotence  for  the  doing  of  God's 
will.  St.  Paul's  was  a  typical  case.  This  omnipo- 
tence the  Christian  may,  and  should  possess. 
St.  Paul's  claim  to  the  possession  of  it  was  no 
thoughtless  boast.  It  was  not  Paul,  fresh  from 
the  hands  of  Ananias,   at  Damascus,  but  Paul  in 


J64  I^REVAILING  PRAVER 

Nero's  prison,  at  Rome.  The  apostle's  experience 
was  that  -  of  the  noble  army  drawn  up,  in  the 
eleventh  chapter  of  Hebrews.  The  secret  of  their 
constancy  under  trial,  and  that  triumph  over  all 
their  foes,  was,  that  out  of  weakness  they  were 
made  strong!  This  marvelous  strength  is  not  a 
monopoly  of  apostles  and  martyrs.  It  is  open  to 
all  that  'wait  upon  the  Lord,'  and  so  'renew 
their  strength,'  as  that  they  may  mount  upward, 
as  the  eagle,  on  untiring  wing  ;  may  run  without 
weariness,  and  walk  and  not  faint.  The  experi- 
ence of  many  babes  in  Christ  is  that  when  they 
rest  in  Christ  they  become  partakers  of  His 
strength,  and  that  the  limit  to  the  measure  of 
strength  received  is  their  own  faith,  or  lack  of 
faith,  in  Him." — Pres.  Review, 

In  Ephesians  (3:16)  Paul  says:  "That  He 
would  grant  you,  according  to  the  riches  of  His 
glory,  to  be  strengthened  with  might  by  His 
Spirit  in  the  inner  man."  Strengthened  "by  the 
Spirit ; "  to  what  degree  ?  ''According  to  the 
riches  of  His  glory!''  If  you  can  measure  "the 
riches  of  His  glory','  then  you  can  tell  to  what 
degree  we  may  be  strengthened  by  "  His  Spirit  in 
the  inner  man."  Again,  in  verse  twenty  :  "  Now 
unto  Him  that  is  able  to  do  exceeding,  abun- 
dantly, above  all  that  we  ask,  or  think,  according  to 
the  power  that  worketh  in  us'.'  What  is  God  able 
to  do  ?  " All  that  we  ask'.'  Anything  more  ? 
"  Or  think!'  Anything  more  ?  "  Above  *  * 
that  we  ask  or  think."  Anything  more  ?  "  Above 
all  that  we  ask  or  think."  Anything  more  ? 
''Abundantly  above  all  that  we  ask  or  think." 
Anything    more  ?     "Exceeding    abundantly,    etc." 


ANJb   POWER.  305 

According  to  what?  ''According  to  the  power 
that  worketh  in  usT  What  power?  The  power 
of  the  Almighty  Holy  Ghost  !  Still  again,  in 
Colossians  (i:ii)  we  read:  ''Strengthened  with 
all  might  according  to  His  glorious  power."  Isn't 
Paul  extravagant  ?  What  does  he  mean  by  this 
strange  language  ?  "Strengthened  with  all  might." 
The  margin  reads  :  "Made  powerful  with  all 
might " — or  with  all  power.  Or,  as  in  the  revised 
version:  "According  to  the  might  of  His  glory." 
How  wonderful  !  O,  my  brethren,  how  marvelous 
our  privilege  !  How  almost  overwhelming  our 
responsibility  !  The  Almighty,  Holy  Spirit,  help 
us !  What  wonderful  power .  is  placed  at  our 
disposal!  Will  we  lay  hold  of  this  sacred  — 
Divine  power,  and  use  it  to  the  glory  of  God,  to 
the  utfnost  degree  ?  There  is  more  truth  than 
poetry  in  the  trite  saying  :  "  With  worms  God  can 
thresh  mountains."  Why  limit  the  power  of 
prayer  —  the  ^;^limited  power  of  prayer  for  any- 
thing agreeable  to  God's  will  ?  Has  God  put 
any  limitation  to  the  power  of  the  Holy  Spirit, 
that  may  come  upon  us,  and  work  through  us, 
in  conquering  the  world  of  sinners  about  us,  the 
flesh  and  the  devil,  other  than  the  conditions  of 
salvation  ? 

SECRET  OF   THE   EFFICIENCY   OF   THE    GOSPEL. 

In  this  light  we  may  see  the  efficiency  of  the 
Gospel.  The  Father,  the  Administrator  of  all 
things  in  heaven,  earth  and  hell.  The  Son,  having 
revealed  the  saving  truths  of  the  Gospel,  and 
having  made  a  satisfactory  atonement  for  sin,  is 
now  our  all  prevailing  Advocate.  The  Holy 
Ghost    is    the   Almighty   Agent,    who,    on    earth. 


306  PREVAILING    PRAVER 

mightily  works  in  its  to  will  and  to  do  of  His 
good  pleasure,  and  through  us,  the  Church,  as 
an  intelligent,  free,  and  co-operating  medium,  to 
the  pulling  down  of  the  strongholds  of  Satan, 
and  the  demolition  of  his  kingdom.  One  of  the 
foremost  truths  for  the  Church  to  learn  well,  is 
couched  in  the  words  of  Jesus  :  "  Without  Me  ye 
can  do  nothing."  Another  equally  important 
truth  is  :  ''  Our  sufficiency  is  of  God!'  We  must 
take  our  places  lowest  of  all,  and  make  ourselves 
"  of  no  reputation,"  and  in  our  hearts,  enthrone 
God  the  Father,  and  God  the  Son,  and  God  the 
Holy  Ghost,  and  crown  them  "  Lord  of  all." 
Thus,  we  see  that  the  efficiency  of  the  Gospel, 
as  far  as  its  own  inherent  power  is  concerned,  is 
unbounded.  But  the  efficacy  of  the  Gospel  in  its 
practical  operations,  is  conditioned  on  th^  faith  of 
the  Church.  The  Church,  full  of  faith  and  the 
Holy  Ghost,  makes  it  possible  that  the  Gospel, 
in  its  practical  operations,  shall  be  ^///bounded  in 
efficiency,  to  the  degree  that  the  Holy  Spirit  is 
able  to  empower  her  and  enable  her  to  prevail 
with  sinners. 

FEARFUL   RESPONSIBILITY   OF   THE   CHURCH. 

The  facty  that  the  efficiency  of  the  Gospel,  in 
Its  practical  operations,  is  conditioned  on  the 
obedience  and  faith  of  the  Church,  puts  a  respon- 
sibility on  Christians,  to  an  alarming  degree ! 
O,  my  God,  who  is  sufficient  for  these  things ! 
and  yet,  "through  Christ,  which  strengtheneth " 
us,  by  His  Almighty  Spirit,  we  ''  can  do  all 
things"  that  are  agreeable  to  the  Father's  will. 
The  Lord  help  us  to  take  on  this  strength  Divine  ! 
O,  for  more  frequent  repetitions  of  Pentecost ! 


AND    POWER.  307 

WILLING   IN   THE   DAY    OF    GOd's   POWER. 

During  the  great  revival  in  1857-8,  a  request 
for  prayer  was  sent  in  to  the  leader  of  a  noon- 
day prayer  meeting,  reading  thus:  ''A  praying 
wife  requests  the  prayers  of  this  meeting  for  her 
unconverted  husband,  that  he  may  be  converted, 
and  be  made  an  humble  disciple  of  the  Lord 
Jesus  Christ."  Instantly,  a  stout,  burly  man 
arose,  and  said  :  'V  am  that  man  !  I  have  a 
pious,  praying  wife ;  and  this  request  must  be 
made  for  me!'  As  soon  as  he  sat  down,  in  the 
midst  of  sobs  and  tears,  another  man  arose  and 
said  :  /  am  that  man  !  I  have  a  praying  wife  ! 
She  prays  for  me  !  I  am  siire  I  am  that  man  ! 
I  want  you  to  pray  for  me  ! "  Three  or  four 
more  rose  and  said,  each  :  *'  I  want  you  to  pray 
for  me!"  The  revival  began,  and  soon,  from 
four  to  five  hundred  were  converted. 

ILLUSTRATIONS    OF   POWER. 

A  few  illustrations  of  the  degree  of  Divine 
power,  as  often  received  by  the  Church,  may  be 
in  place.  Frequently,  under  the  ministry  of  such 
men  as  Hezekiah  C.  Worcester  and  Benjamin 
Abbott,  men  fell  as  if  shot  in  battle.  There  was 
a  holy  unction  attending  their  preaching  which 
seems  to  have  dropped  out  of  the  pulpit.  Speak- 
ing of  Worcester,  Dr.  Bangs  writes  :  "  The  grace 
of  God  wrought  mightily  in  him.  Oh,  what 
awful  sensations  ran  through  the  assemblies  while 
Calvin  Worcester  and  others  of  like  spirit  were 
denouncing  the  just  judg77ients  of  God  against 
the  impenitent  sinner."  ''Such  was  the  unction 
of  his  spirit,"  says  another,  "  and  the  bold,  resist- 
less power  of  his  appeals  to  the  wicked,  that  few 


30B  !»REVAILING  PRAYER 

of  them  could  stand  before  him  •  they  would 
either  rush  out  of  the  house  or  fall  to  the  floor 
under  his  word." 

It  is  recorded  of  this  holy  man  that  when  so 
far  reduced  as  not  to  be  able  to  speak  above  a 
whisper,  his  whispered  utterances  conveyed  by 
another  to  the  assembly,  would  thrill  them  like 
a  trumpet,  and  fall  with  such  power  on  the 
hearers  that  stout-hearted  men  were  smitten 
down  to  the  floor  ;  and  his  very  aspect  is  said  to 
have  so  shone  in  the  ''  Divine  glory  that  it 
struck  conviction  into  the  hearts  of  many  who 
beheld  him." 

Dr.  Bangs  further  says :  "  At  a  quarterly 
meeting  in  the  Bay  of  Quinte  circuit,  as  the 
preacher  commenced  his  sermon,  a  thoughtless 
man  in  the  front  gallery  commenced,  in  a  play- 
ful mood,  to  swear  profanely,  and  otherwise  to 
disturb  the  congregation.  The  preacher  paid  no 
attention  to  him  until  he  was  in  the  midst  of  his 
sermon,  when,  feeling  strong  in  faith,  and  the 
power  of  God's  might,  suddenly  stopping,  he  fixed 
his  piercing  e^^es  on  the  profane  man ;  then, 
stamping  his  foot,  and  pointing  his  finger  at  him 
with  great  energy,  he  cried  out,  '  My  God,  smite 
him  ! '  He  instantly  fell,  as  if  shot  through  the 
heart  with  a  bullet.  At  this  moment  such  a 
Divine  afflatus  came  down  upon  the  congregation 
that  sinners  were  crying  to  God  for  mercy  in 
every  direction,  while  the  saints  of  God  burst 
forth  in  loud  praises  to  His  name.  Similar 
instances  of  God's  gracious  presence  were  not 
uncommon  in  those  days." 

While  Jacob  Knapp,  the  evangelist,  was  con- 


AND   POWER.  309 

ducting  a  revival,  in  the  state  of  New  York,  a 
lady  came  forward  as  a  seeker.  Her  husband 
became  enraged  and  ran  to  her,  like  a  madman, 
and  jerked  her  from  the  altar  and  out  of  the 
church.  Mr.  Knapp  dropped  on  his  knees,  and 
prayed  God  to  convert  or  kill  him.  He  was  a 
healthy  man.  The  next  morning  the  man  died. 
In  the  village  of  Whitesboro,  New  York,  Mr. 
Finney  visited  a  cotton  factory.  On  passing 
through  one  of  the  departments,  a  couple  of 
young  women  eyed  him  closely,  and  evidently 
were  greatly  .agitated,  as  he  came  near  them. 
One  of  them  was  trying  to  mend  a  broken  thread, 
but  her  hands  so  trembled  that  she  could  not 
mend  it.  She  grew  more  and  more  agitated,  and 
could  not  proceed  with  her  work.  She  burst  into 
tears  as  Mr.  Finney  looked  solemnly  at  her. 
The  impression  caught,  almost  like  powder,  and 
in  a  few  minutes,  nearly  all  in  the  room  were  in 
tears.  This  feeling  spread  through  the  factory. 
The  owner  of  the  mill,  though  an  unconverted 
man,  said  to  the  superintendent :  "  Stop  the 
mill,  and  let  the  people  attend  to  religion,  for  it 
is  more  important  that  our  souls  should  be  saved 
than  that  this  mill  should  run."  The  revival 
went  through  the  mill  with  astonishing  power, 
and  in  the  course  of  a  few  days  nearly  all  in 
the  mill  were  hopefully  converted.  What  would 
be  the  result,  in  this  community,  if  this  Church, 
or  one  half  of  it,  or  even  one  quarter  of  it,  should 
be  thus  filled  and  endued  with  Divine  power  ? 
At  least  one  thing  would  follow.  There  would 
be  a  resurrection  of  the  dead  in  tresspasses  and 
in  sin,  within  twenty-four  hours  ! 


310  PREVAILING   PRAYER 

THE   MACHINE-SHOP   ILLUSTRATION. 

The  following  quotation  is  from  the  pen  of  a 
writer  whose  name  I  cannot  recall.  "  Did  you 
ever  visit  a  great  machine  shop,  where  there  are 
great  forges,  in  which  pieces  of  iron,  great  and 
small,  are  fired  until  they  are  so  softened  that 
they  yield  to  the  mighty  blows  of  the  great  trip 
hammers  ?  There  are  lathes,  and  emery  wheels, 
each  doing  its  appointed  work.  How  wonderful 
as  we  stand  and  look  on,  as  the  great  irons  are 
forged  on  the  anvil,  or  turned  in  the  lathe,  or 
polished  on  the  emery  wheel.  In  the  foundry 
department  each  trip  hammer  is  under  the  abso- 
lute control  of  the  man  who  stands  at  the 
adjoining  forge.  By  pressing  his  foot  on  a  con- 
venient lever,  he  crowds  one  end  of  his  long  and 
ponderous  hammer  up  against  a  cogged  wheel, 
where,  as  if  by  magic,  like  a  maddened  fury 
flies  the  other  end,  beating  into  bolts,  by  its 
ponderous  blows,  the  glowing  iron  taken  from 
the  furnace."  I  have  quoted  the  above  with  the 
purpose  of  turning  it  into  a  practical  illustration. 
The  smith  at  the  forge  is  the  Church.  The 
power  of  the  engine  is  the  power  of  the  Holy 
Ghost.  The  burning  coals,  in  the  furnace,  are 
the  words  of  God  on  fire.  The  cold,  resisting  and 
hardened  irons,  are  cold,  hardened  and  rebellious 
sinners.  The  heat  of  the  furnace  is  the  convict- 
ing power,  the  Holy  Ghost,  penetrating  sinners 
and  disposing  them  to  yield  in  the  day  of  God's 
power.  The  red-hot  irons  are  convicted  sinners. 
The  trip  hammer  is  the  Word  of  God,  wielded 
by  the  power  of  the  Holy  Ghost,  but  under  the 
control     of    the    Church.     The    lever    is    God's 


AND  POWER.  311 

promise,  and  the  smith's  foot  on  the  lever  is  faith 
resting  on  God's  promise,  connecting  the  convert- 
ing power  of  the  Holy  Ghost  with  the  great  trip 
hammer    of    God's    truth,    by    which,    the    Holy 
Ghost    molds    and     fashions   the   sinner   from    a 
child  of  the  Devil   into    a   child   of   God.    When 
the  smith  takes  his  foot  from  the  lever,  the  ham» 
mer  is  disconnected  from  the  power,  and  becomes 
motionless.      So,   every   Christian    has    it    in    his 
power   to   connect   the   energy   of   God    with,   or 
disconnect  it  from  the  Word.     The  belt  of  faith, 
bringing    within     his    reach,    omnipotent    energy 
hangs  by  his  side.     He  can  slip  it  on  or   off   the 
pulley  — can  put  all    heaven   behind   his  effort  to 
save    men,    or    ignore    this    proffered    help.     My 
brother ;  my  sister,  is  your    hammer,  or  lathe,  or 
wheel,    in    the    great    ecclesiastical    workshop    of 
God  busy   or    idle  ?     Is    your   faith-belt    dangling 
and  idle,  or  is  it  circling  and  grasping  the  pulley 
of  God's  promise  for  power  to  turn  the  lathe,  or 
wheel  in  the  workshop  ?    The  hand  that  puts  the 
belt  of  faith  on    God's   promise,    is   the    hand   of 
obedience.     What  can  the  operator  do  in  his  own 
strength,  to  move  the  great  hammer,  or  run    the 
lathe,^  or   emery  wheel  ?     So,    the    Christian    who 
goes  in  his  ow7t  strength  and   tries    to    wield    the 
hammer  of  Divine  truth    on    cold   and   hardened 
sinners,  can't  make  the   slightest   impression,  but, 
when  he  1  uts  the   foot   of   faith  on  the   lever   of 
God's  promise,  instantly.  Divine  power  thrills  the 
hammer  of  truth,  and  it  smites  the  sinner's  heart, 
and  breaks  it  into  a  thousand  fragments.     Some- 
times the  belt  will  slip  from  the  pulley  connecting 
the  wheel,  or  lathe  with  the  engine  power.    Then 


312  PREVAILING    PRAYER 

something  is  wrong.  So,  faith  often  loses  its  hold 
of  God.  When  it  does  so,  something  is  wrong. 
Sin  of  any  form  in  the  heart  will  cause  faith  to 
slip  from  the*  promise.  Impatience,  anger,  pride, 
love  of  the  world,  lust,  unbelief,  ceasing  to  pray, 
or  the  neglect  of  any  duty  will  cause  faith  to 
slip  its  hold.  The  reason  it  is  so  difficult  for 
some  people  to  believe  is,  there  is  not  a  perfect 
surrender  of  the  will  to  God's  will,  some  part  of 
the  price  is  withheld.  *'  Beloved,  if  our  heart  con- 
demn us  not,  then  have  we  confidence  toward 
God,  and  whatsoever  we  ask  we  receive  of  Him, 
because  we  keep  His  commandments  and  do 
those  things  that  are  pleasing  in  His  sight."  The 
card  player,  the  dancer,  or  the  slanderer,  can't 
have  this  faith,  and  this  power.  The  backslider, 
the  grumbler,  or  faultfinder  can't  have  this  faith 
and  this  power.  He  who  is  under  the  dominion 
of  a  love  of  the  world,  or  the  power  of  lust,  or 
the  dominion  of  a  selfish  ambition,  can't  have 
this  faith  and  this  power.  He  who  is  actuated 
by  selfish  motives,  whose  eye  is  not  single  to 
God's  glory,  and  whose  whole  life  is  not  under 
the  control  of  the  unselfish  utterance  of  Christ  : 
"  Thy  will  be  done  and  not  mine,"  can't  have 
this  faith  and  this  power. 

Finney's  spiritual  power. 
"I  shall  never  forget,"  said  a  gentleman,  *'the 
first  time  I  heard  brother  Finney.  It  was  at 
that  time  when  my  mind  had  received  the  greatest 
prejudice  against  him,  on  account  of  what  had 
been  falsely  reported  of  him.  My  eye  met  his, 
as  he  was  in  the  attitude  of  prayer,  as  I  entered 
the  house  of  God.    The  first  words  which   broke 


AND   POWER.  313 

upon  my  ear,  brought  such  awe  of  the  Divine 
presence  over  me,  as  I  never  had  before  expe- 
rienced. The  attitude  of  the  man,  the  tones  of 
his  voice,  the  words  and  form  of  address,  made 
me  feel  that  he  was  in  the  immediate  presence 
of  the  Infinite  and  Eternal  Mind,  and  was  speak- 
ing to  God,  face  to  face." 

MR.  Moody's  experience. 
Mr.  Moody  attributes  his  success,  as  an  evan- 
gelist, to  the  baptism  of  the  Holy  Ghost  upon 
his  soul.  After  he  had  been  converted  twenty-one 
years,  he  felt  that  he  needed  power.  Said  he,  "  I 
requested  a  good  woman,  and  some  others,  to  come 
and  pray  with  me,  every  Friday  afternoon.  O, 
how  piteously  I  cried  to  God,  that  He  might  fill 
the  empty  need.  After  the  fire  in  Chicago,  I 
was  in  New  York  city,  and  going  into  a  bank, 
on  Wall  street,  it  seemed  as  if  I  felt  a  strange 
and  mighty  power  coming  over  me.  I  went  up 
to  the  hotel,  and  there,  in  my  room,  I  wept 
before  God.  I  cried  :  '  O,  God,  stay  Thy  hand.' 
He  gave  me  such  a  fulness,  it  seemed  more 
than  I  could  contain.  I  do  not  know  of  a  sermon 
that  I  have  preached  sincCy  but  that  God  has 
given  me  some  soul!' 

THE   LOST  ART   FOUND. 

Secure  this  power  and  the  lost  art  of  soul 
saving  will  be  found.  If  we  fail  to  tarry  in 
active,  longing  expectation,  ''with  prayer  and 
supplication,"  for  the  promised  power  upon  us, 
what  answer  will  we  give  to  lost  souls  at  the 
judgment  ?  With  this  power  upon  us  we  can 
bring  souls  to  Christ    in  this  community !     How 

31 


314  PREVAILING   PRAYER 

little  !     O,   how  little  of  this  power  do  I  find  in 
the  Churches,  as  I  go  from  place  to  place  ! 

THE     CHURCH     SITTING     IN     THE   ENERVATING     LAP   OF 
TPIE    WORLD. 

Samson's  physical  weakness  or  strength  is 
graphically  illustrative  of  the  spiritual  weakness 
or  strength,  of  Christians.  A  divided  Church,  or 
a  Church  that  indulges  in  questionable  amuse- 
ments, lotteries,  fairs,  bazaars,  rafflings,  grab- 
bags,  fish-ponds,  theatricals,  etc.,  is  sitting  in  the 
enervating  lap  of  the  world.  Multitudes  of 
adulterers  and  adulteresses,  are  already  in  the 
Churches,  and  multitudes  more  are  coming  into 
them — men  and  women  unscripturally  divorced  and 
re-married,  i.  e.,  before  God  not  divorced  at  all, 
nor,  is  their  re-marriage  sanctioned  in  heaven. 
God  has  said  of  such  :  '*  They  shall  not  inherit 
the  kingdom  of  heaven."  They  are  millstones 
about  the  neck  of  the  Church,  dragging  her 
death-ward  and  hell-ward.  The  great  question 
is,  not,  how  shall  we  get  the  world  out  of  the 
Church,  but  how  shall  we  get  the  Church  out 
of  the  world  ?  For  it  is  the  Church,  that,  in  so 
far  as  she  has  fallen  from  grace  has  slidden 
world-^2ivd !  The  Church  can  never  take  the 
Holy  Spirit  of  power  with  her,  into  the  world, 
for  the  Spirit  of  God  and  the  spirit  of  the  world 
are  deadly  antagonistic.  How  many  in  the  Church 
have  so  grieved  and  quenched  the  Holy  Spirit, 
by  an  indulgence  of  the  spirit  of  the  world, 
that  they  have  lost  all  spiritual  power. 

While  men  and  women  are  perishing  all 
around  us,  and  unless  speedily  rescued  must 
perish    forever,    how    terrible^    that   while    Chris- 


AND   POWER.  315 

tians  may,  by  the  asking,  receive  a  power  from 
God  by  which  they  may  pluck  these  lost  ones 
as  brands  from  the  eternal  burnings;  I  repeat, 
how  terrible  that  Christians  have  so  little  power 
to  bring  the  lost  to  Christ  ! 

Brethren  !  how  guilty  zve  are  of  criminal  in- 
difference I  Do  we  want  this  power  ?  Are  we 
looking,  hungering,  believing  for,  and  grasping 
this  power  now?  Will  we,  Jacob-like,  wrestle 
with  God  until  we  get  it  ?  O,  my  God,  send 
Thy  Holy  Spirit  to  help  us  to  stirrender  to  Thee, 
and  believe  for  the  baptism  of  power  7iow  I 

"  Lord,  we  believe  to  us  and  ours, 
The  Apostolic  promise  given  ; 
We  wait  the  Pentecostal  powers, 
The  Holy  Ghost  sent  down  from  heaven." 


LECTURE    XVIII. 

PREVAILING  PRAYER,  AND  INTERCESSORY  PRAYER; 
OR,  THE  PRIESTLY  POWER  OF  BELIEVERS, 

THE   THREE   INTERCESSIONS. 

In  the  holy  Scriptures  we  read  of  three  inter- 
cessions, viz:  (i.)  The  intercession  of  Christ, 
as  He  pleads  with  His  Father,  in  our  behalf,  as 
mentioned  in  Hebrews  (7  :  25) :  *'  Wherefore,  He 
is  able  also  to  save  them  to  the  uttermost  that 
come  unto  God  by  Him,  seeing  He  ever  liveth 
to  make  intercession  for  them."  (2.)  The  inter- 
cession of  the  Holy  Spirit  pleading  within  us,  by 
exciting  the  spirit  of  prayer,  and  for  us,  by 
presenting  to  God  the  Father,  the  precious  fruits 
of  His  holy  and  helpful  operations  in  our  hearts. 
As  Paul  tells  us  in  Romans  (8  :  26,27) :  "  Like- 
wise, the  Spirit  also  helpeth  our  infirmities,  for 
we  know  not  what  we  should  pray  for  as  we 
ought,  but,  the  Spirit  Itself  maketh  intercession 
for  us  with  groanings  which  cannot  be  uttered. 
And  He  that  searcheth  the  hearts  knoweth  what 
is  the  mind  of  the  Spirit,  because  He  maketh 
intercession  for  the  saints  according  to  the  will 
of  God."  (3.)  The  intercession  of  the  Church  of 
God  pleading  in  the  behalf  of  men. 

OBJECTIVELY,   TWO   KINDS   OF   PRAYER. 

There  are  two  kinds  of  prayer  offered  by  the 
Church :  (i.)  Prayer  for  personal  blessings. 
(2.)  Intercessory  prayer  —  prayer  for  others. 
Usually,  Christians  pray  too  little  for  others.     It 

[316] 


AND    INTERCESSORY   PRAY£R.  3I7 

should  be  otherwise.  The  Head  of  the  Church 
designs  to  make  of  believers,  prevailing  mediato- 
rial princes,  who  can  call  God's  blessing  on  the 
community,  the  nation  and  the  world.  While  the 
little  child  asks  a  favor  of  its  father,  for  itself,  it 
also  asks,  "  Please  give  some  for  sister,  too."  It 
is  the  nature  —  the  very  core  of  the  religion  of 
Jesus  Christ  (which  is  love)  to  bless  others.  The 
love  of  Christ,  in  a  human  heart,  will  lead  that 
person  to  do  just  what  Christ  does,  (i.)  Christ 
gave  Himself  for  others.  (2.)  He  prays  for 
others.  So  will  His  followers  do.  An  example 
is  given  in  the  intercession  of  Abraham,  with 
God,  for  Lot  and  his  family. 

In  speaking  of  the  subject  of  intercession,  I 
shall  confine  myself,  in  this,  and  the  two  follow- 
ing lectures,  to  the  intercession  of  the  Church. 

MEANING   OF    INTERCESSORY   PRAYER. 

To  intercede  is  to  come  between  two  parties 
and  secure,  by  personal  influence,  or  entreaty,  a 
favor  for  one  of  them  ;  or,  if  they  are  at  vari- 
ance to  effect,  or  try  to  effect,  a  reconciliation. 
This  is  the  meaning  when  applied  to  Christ's 
intercession  for  us  ;  also  that  of  the  Holy  Spirit, 
and  of  man  for  man. 

INTERCESSORY   PRAYER   ENJOINED. 

The  Word  of  God  enjoins  on  Christians  the 
duty  of  presenting  intercessory  prayer  to  God. 
Paul  writing  to  Timothy  (i.  2:1.)  says  :  '*  I  exhort, 
therefore,  that  first  of  all,  supplications,  prayers, 
intercession  and  giving  of  thanks  be  made  for 
all  men  :  for  kings,  and  for  all  that  are  in  author- 
ity, *  *  for  this  is  good  and  acceptable  in 
the  sight    of  God  our   Saviour,   who    will   have 


3l8  PREVAILING    PRAYER 

all  men  to  be  saved,  and  to  come  unto  the  know- 
ledge of  the  truth." 

This  Scripture  gives  us  a  very  comprehensive 
view  of  the  amplitude  of  the  Gospel  plan  of 
salvation,  and  calls  our  attention  to  the  most 
efficient  means  to  be  used  in  saving  men,  and 
therefore  should  be  carefully  noted.  Allow  me, 
parenthetically,  to  throw  into  the  apostle's  state- 
ment a  few  words,  (i.)  God  has  provided  sal- 
vation for  all  men.  "  He  (Christ)  tasted  death 
for  every  man,"  and  therefore  (because  He  has 
provided  salvation  for  all)  ''will  (wishes  to)  have 
all  men  to  be  saved  (not  simply  convicted  of  sin, 
but  saved) ,  and  to  come  (where  ?)  into  (what  ?) 
the  knowledge  [experimental — saving)  of  (what?) 
the  truth"  (what  truth  ?)  "as  it  is  in  Jesus."  "He  is 
able  also  to  save  them  to  the  uttermost,  that 
come  unto  God  by  Him,  seeing  He  ever  liveth  to 
make  intercession  for  them."  (2.)  God  has  enjoined 
(what  God  enjoins  as  His  will  and  pleasure  is 
possible)  "  that  first  of  all,  supplications,  prayers 
and  intercessions  (the  prayer  of  faith,  of  course, 
for  the  end  desired)  be  made  for  all  men  (what 
for  ?)  that  they  [all)  may  be  saved  (if  it  is  pos- 
sible for  all  men  to  be  saved,  then  it  is  equally 
possible  to  bring  all  men  unto  the  knowledge  of 
the  truth  ;  for  God  has  not  made  it  possible  for 
all  men  to  be  saved  without  providing  all  means 
necessary  to  save  all  men),  and  come  unto  the 
knowledge  of  the  truth."  (3.)  Therefore,  the 
prayer  of  faith  may  be  offered  for  all  men,  so 
that  all  men,  savable,  will  actually  be  saved  and 
come  unto  the  knowlege  of  the  truth. 

Please  do  not   say.  "  I    cannot  accept  the  last 


AND    INTERCESSORY   PRAYER.  3I9 

statement,"  until  you  shall  have  heard  the  next 
two  lectures.  I  am  aware  that  it  is  a  strong 
putting  of  the  case.  I  hope  that  following  state- 
ments may  lead  you  to  think  that  the  affirmation 
is  not  unwarrantable. 

Of  course  the  prayer  of  faith  for  a  soul 
implies  that  he  will  yield,  repent,  believe  and  be 
saved,  because  he  wants  to  be  saved. 

IS  PARDON  PROVIDED  FOR  ALL  ? 

I  think  there  can  be  no  question  but  that 
God  has  provided  salvation  for  all  men.  ''  He 
(Christ)  became  the  propitiation,  not  for  our 
sins  only,  etc."  Having  made  provision  for  the 
salvation  of  all,  He  is  certainly  willing  to  save  all. 
Peter  says  (2  Pet.  3:9):  "  The  Lord  is  not  wil- 
ling that  any  should  perish,  but  that  all  should 
come  to  repentance "  —  *'  that  repentance  that 
needeth  not  to  be  repented  of ; "  and,  as  I  have 
already  quoted  :  "  For  this  (offering  the  prayer 
of  faith  for  all  men)  is  good,  and  acceptable  in 
the  sight  of  God,  our  Saviour,  who  will  have  all 
men  to  be  saved,  and  come  unto  the  knowledge 
of  the  truth." 

Why  then  are  not  all  men,  within-  the  con- 
ditions of  the  Gospel,  saved  ?  First  and  above 
all,  because  all  Christians  are  not  coinpletely 
consecrated  to  God,  and,  do  not  exercise  all 
possible  faith  in  God,  for  the  salvation  of  all 
men.  God  has  done  his  part,  then  the  whole  of 
the  responsibility  rests  upon  Christians  and  sinners. 
Christians  are  responsible  beyond  what  sinners 
are,  to  the  degree,  that  they  have  received 
greater  light  than  sinners  have.  If  there  were 
universal,  and  complete  consecration  of  all  Church 


320  PREVAILING    PRAYER 

members  to  God's  perfect  will,  there  would 
be,  simultaneously,  a  universal  outpouring  of 
the    Holy  Spirit   on    all  men. 

All  savable  sinners,  in  a  given  community,  may 
thus  be  brought  to  Christ.  Many  instances  of 
the  kind  are  known.  If  one  community  may 
thus  be  saved,  then  the  world  may  be,  inasmuch 
as  the  world  is  made  up  of  individual  com- 
munities. 

Of  course,  reasonable  time  must  be  "given  for 
the  operation  of  the  agencies,  and  the  use  of 
the  means. 

INTERCESSORY  PRAYER  AN   INSTINCT. 

The  spirit  of  intercessory  prayer  is  begotten 
by  the  Holy  Ghost,  in  the  heart,  when  the  babe 
in  Christ  is  born  into  the  kingdom  of  grace.  He 
inhales  and  exhales  the  breath  of  prayer  for 
others.  The  Holy  Spirit  inspires  intercessory 
prayer,  as  an  instinct, 

A   GRACIOUS   PRIVILEGE. 

How  wonderful  that  we  may  reach  our  implor- 
ing hands  to  heaven,  and  expectantly  wait  until 
they  are  filled,  and  then  reach  them  out,  over 
other  hearts,  and  into  them  drop  blessings  inesti- 
mable. We  may  reach  the  finger  tips  of  our 
Christian  influence,  tingling  with  power,  to  the 
boundaries  of  the  earth,  and  touch,  and  move,  and 
uplift  the  immortal  souls  of  men. 

POWER  OF  INTERCESSORY  PRAYER. 

In  ordinary  prayer  we  have  communion  with 
God.  In  intercessory  prayer  we  have  power  with 
God.  As  Moses  and  Abraham,  Elijah  and 
Isaiah,  Jeremiah  and  Daniel,  on  their  knees,  and 
on  their   faces,   grip   the   promises,  and    close   in 


AND    iNtfiiRCESSORY  PRAYER.  ^^^1 

with  God,  heaven,  earth,  and  hell  are  mightily 
moved;  thrones  tremble,  totter  and  fall  ;  and  the 
life  currents  of  nations  are  reversed.  O,  the 
infinite  importance,  dignity,  and  power,  with 
which  the  intercessor  is  invested ! 

WHAT   GIVES   VALUE   TO   OUR   PRAYERS  ? 

The  value  or  power  of  our  intercession  for 
sinners,  depends  entirely  on  the  merit  of  Christ's 
atoning  death.  His  intercessions  before  the  throne 
of  heaven,  for  us  and  others,  and  the  inter- 
cessions of  the  Holy  Spirit  within  us. 

A   STUNNING   FACT. 

Upon  the  faithful  performance  of  this  most 
important  duty,  by  Christians,  depends  the  ful- 
fillment of  many  of  God's  gracious  promises.  It 
is  a  stunning  and  almost  overwhelming  fact,  that 
God  conditions  the  bestowment  of  blessings  on 
others,  even  their  eternal  salvation,  to  a  great 
extent,  on  the  intercessions  of  Christians. 

A   STUPENDOUS   MYSTERY. 

The  condescension  of  the  Infinite  and  indepen- 
dent God,  in  the  employment  of  such  feeble  and 
circumscribed  beings  as  we  are,  in  the  salvation 
of  souls,  is  not  only  a  stupendous  mystery,  but 
equally  marvelous.  Thus  saith  the  Lord  God  : 
"  I  will  yet  for  this  be  enquired  of,  by  the  house 
of  Israel,  to  do  it  for  them."  (Ez.  36  :  ^y.)  In 
Luke  (2  :  25-38) ,  blessings  are  foretold  which  are 
yet  contingent  —  dependent    on  prayer. 

THE   church's   PRIVILEGE. 

In  the  economy  ^  of  redemption,  even  the 
intercessions  of  Christ,  are  not  available  without 
they  are  supplemented  by  the  intercessions  of 
the    Church.      When    will    the    Church    come    to 


322  PREVAILING  PRAYER 

such  a  comprehension  and  reaHzatlon,  of  this 
truth  as  shall  incite  her  to  rise  to  the  full  level 
of  her  sacred  privilege,  and  receive  and  use  the 
power  that  God  has  put  within  her  reach,  to 
save  the  race,  and,  not  only  hold  the  balance  of 
moral  power,  in  the  spheres  of  the  political, 
financial  and  social  life  of  the  world,  but  sit  on 
the  throne,  and,  spiritually  be  the  godly  Queen 
of  all  nations. 

THE  PRAYERS  OF  CHRIST  AND  THE  CHURCH  MINGLE. 

Though  it  is  written  :  "  He  shall  see  of  the 
travail  of  His  soul  and  shall  be  satisfied,"  yet, 
unless  Zion  travails  in  soul-birth,  at  the  throne 
of  grace,  sinners  will  not  be  born  again.  The 
intercessional  incense  of  God's  people  on  earth 
must  rise  and  mingle  with  the  intercessional 
incense  of  God's  Son  in  heaven.  John  saw  the 
prayers  of  saints  and  the  incense  in  the  golden 
censer  —  the  intercession  of  Christ,  commingling 
and  ascending  together.  This  fact  we  should 
contemplate  with  deepest  humility,  holy  rever- 
ence and  sacred  awe. 

PRAYER   AND    PROPHECY. 

"  But  the  fulfillment  of  prophecy,  conditioned 
on  the  prayers  of  Christians,  makes  the  fulfill- 
ment of  that  prophecy  uncertain."  Not  in  the 
least.  He  who  foresaw  the  event,  also  foresaw 
the  means  of  its  accomplishment.  Divine  knowl- 
edge of  future  events  does  not  imply  coercion  of 
the  human  will,  or  fatality. 

PRAYER   AND    THE    PROMISES. 

To  understand  the  amazing  compass  of  the 
promises  we  should  search  them  out,  and  study 
them,  with  all  the  interest  and  avidity  of  a  legatee 


AND    INTERCESSORY  PRAYER.  3^3 

searching  the  will  of  a  rich  benefactor  ;  that  we 
may  plead  them  with  unfailing  confidence,  and 
eager  expectation,  of  their  fulfillment. 

KNOWLEDGE    OF    GOD's    LOVE    HELPFUL    IN   PRAYER. 

A  knowledge  and  consciousness  of  God's  readi- 
ness to  hear  and  answer  prayer  is  very  encourag- 
ing and  helpful  to  the  faith  of  the  petitioner. 
**  God  so  loved  the  world,  etc."  ''  He  who  spared 
not  His  own  son,  etc."  Could  anything  be  more 
pleasing  to  God  than  to  save  a  human  soul,  aside 
from  the  maintenance  of  law  ?  A  powerful  per- 
suasion that  God  Himself  desires  to  answer 
prayer  and  bestow  the  blessing  is  most  important. 
*'  Thou  art  more  ready  to  give,  etc.,"  may  never 
be  spoken  too  frequently.  There  is  a  depth  of 
desire  to  do  the  sinner  good,  in  His  heart  of 
love,  that  no  human  conception  can  possibly 
fathom.  He  alone  measures  fully  his  need,  com- 
prehends the  intrinsic  value  of  spiritual  benefits, 
and  knows  how  their  bestowment  will  affect  hin 
both  in  this  life  and  in  the  life  to  come.  If  this  tender 
attitude  of  God,  toward  sinners,  is  fully  appreci- 
ated by  us,  at  the  time  of  asking,  the  ground  of  an 
expectant  faith  will  be  firmly  laid.  There  should 
be,  at  the  moment  of  supplication,  a  profound 
sense  that  God  is  love.  Surely  this  will  quicken 
our  appreciation  of  His  great  and  precious 
promises  ;  this  will  tend  to  remove  from  our 
hearts  that  hesitation  in  approaching  the  throne 
of  grace,  caused  by  a  consciousness  of  personal 
unworthiness.  Nothing  will  do  more  to  inspire 
our  faith  than  to  possess  a  full,  all-absorbing 
sense  of  God's  love  for  his  intelligent  creatures. 
Even    though  He  is  gx'ieved   on   account   of   our 


3^4  PREVAILING  PRAYER 

weakness  or  sinfulness,  we  should,  nevertheless, 
remember  that  He  still  pursues  us  with  love. 
Even  though  the  individuals  for  whom  we  pray 
are  rebellious  and  obdurate  in  heart,  our  faith 
should  still  seize  upon  the  great  truth  :  Herein 
IS  love,  not  that  we  loved  God,  but  that  He  loved 
us.  O,  how  mighty  is  this  truth  in  the  soul  of  a 
suppliant ! 

"  What  can  successfully  obstruct  such  intercourse 
with  God?  Nothing.  The  Holy  Spirit  has  made 
intercession  within  us  of  intense  power  ;  implant- 
ing an  inexpressible  desire,  giving  the  ability  to 
ask  according  to  the  will  of  God,  and  magnifying 
in  the  soul  at  the  precise  time  of  prayer,  the 
infinite  love  of  the  Father's  heart.  This  arrange- 
ment of  asking  and  receiving  is  Divine :  it  could 
have  had  no  other  origin.  Human  skill  could 
not  have  projected  it ;  higher  orders  of  mind 
could  never  have  suggested  it.  This  is  the  pro- 
duct of  infinite  wisdom  and  love  alone.  'AH  things 
are  of  God.'  *  Let  us,  therefore,  come  boldly 
unto  the  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  to  help  in  time  of  need.'  " 

A    PATHETIC    SCENE. 

A  Portland  (Oregon)  correspondent  of  the 
Interior,  vouches  for  the  truth  of  the  following 
incident,  showing  how  ready  God  is  to  hear  and 
answer  prayer.  The  story  is  one  of  much  pathos, 
and  is  narrated  by  the  physician  himself,  as 
follows : 

"  Let  me  tell  you  of  an  experience  of  mine  that 
taught  me  the  forgiving  power  of  God's  love, 
more  than  any  one  thing  in  my  life.  This  was 
before  I  gave   my   heart   to    Christ,  while   I    was 


AND    INTERCESSORY   PRAYER.  325 

Still  in  the  darkness  of  the  shadows  of  the  moun- 
tains that  I  had  created  of  skepticism  and  unbe- 
lief.    One  Sunday   evening    I   was  sitting   in   my 
office,    listening   to    the    church  bells  ringing  for 
evening  service,  and  studying  over  a  sad   case   I 
was  then  attending.     It  was  a   young  woman,  an 
inmate   of   one    of  those   houses  that   curse   this 
city  ;  she  was  dying  with  typhoid  fever.     Dissipa- 
tion and  disease  had  done  their  work  and  left  no 
hope.     A  rap  at  my  door,  and  word  that    '  Nellie 
was   worse.'      In    a    few    moments  I   was   at    her 
bedside,  almost  in  the  shadow  of  the  stately  spire 
of    one    of    our    city   churches.     With   a   sign    of 
recognition  a  poor  little  hand  was  held   out   and 
laid    in    mine.      '  Doctor,    can't    you   save    me  ? ' 
came  from  the    thin    lips.     Kindly   as    I    could    I 
told  her  there  was  no  nelp  for  her  on  earth  ;  her 
hope  must  be   in   the   world   to   come.    Through 
the   open   windows,  borne   upon    the   soft   air   of 
autumn,   came    the    music    of    the  organ    at   the 
church  close   by.     Soon    the   singing   of   a   hymn 
familiar  to  childhood  caught  her  ear,  and  as  she 
listened,  the  tears   flowed  down   her  cheeks,  and 
at   last  in   the   agony   of   her   despair  she    cried, 
*  Oh,  my  God,  my   God,  if   I    were   only  a   little 
girl   with   my   mamma  again.'       It  was  the  wail 
of  a  broken  heart.     I  talked   earnestly  with   her^ 
asking  that  I  might  send  for  a  clergyman  to  talk 
with    her   and    to   pray    for    her.      '  No,  no,'    she 
said,    'please  don't  leave  me,  no  one  can   do  me 
any  good  but   you.      Doctor,    (this   time   the   re- 
quest   came    unhesitatingly),     you    pray   for   me. 
Please  pray  that   God   will   forgive    all    my   sins. 
He  will  hear  you ;  tell  Him  how  sorry  I  am,  and 


326  PREVAILING   PRAYER 

to  please  forgive  poor,  poor  Nellie.  How  could 
I  pray,  myself  a  sinner,  but  a  power  Hke  the 
weight  of  a  thousand  worlas  bore  me  to  my 
knees,  and  I  asked  God  to  forgive  this  poor, 
dying  girl.  Prayer  brough  peace  to  her  heart, 
while  it  added  to  the  burden  of  my  own.  A  few 
moments  quiet,  then  I  saw  the  delirium  of  the 
fever  returning.  In  her  wandering  I  caught  the 
words,  '  Mamma,  kiss  little  Nellie.'  I  thanked 
God  that  even  in  delirium  Nellie  was  with  her 
mamma  again  in  their  quiet,  happy  country  home. 
No  tempter  had  entered  there  j  the  sunshine 
chased  the  shadows  across  the  floor  ;  through  the 
open  window  the  gentle  breeze  brought  stories  of 
rippling  brooks,  of  buttercups  and  daisies,  of 
singing  birds,  of  cool  shadows  beneath  the  forest 
trees.  Another  change  —  I  saw  the  end  was  near. 
The  lips  moved,  and  I  bent  forward  to  hear  the 
thin  lips  repeat : 

'  Now  I  lay  me  down  to  sleep, 
I  pray  the  Lord  my  soul  to  keep. 
If  I  should  die  before  I  wake, 
I  pray  the  Lord  my  soul  to  take. 
Please,  God,  bless  dear  papa  and  mamma  and  little  Nellie.* 

Quiet  again.  I  could  almost  feel  the  rustling 
of  the  angels'  wings  as  they  hovered  about  that 
bed.  A  gentle  sigh,  a  loosening  of  the  clasp  that 
held  my  hand,  and,  gently  as  the  dews  fall  upon 
the  hillside,  her  spirit  was  borne  to  its  Maker. 
I  returned  to  my  office,  but  not  to  rest.  The 
power  that  brought  peace  to  Nellie,  brought 
trouble  to  my  soul,  and  only  through  prayer  in 
my  own  silent  room  did  I  see  the  first  glimmer 
of  the  light  that  grows  brighter  to  me  every  day. 
It  seems  a  long  distance  off,  but  with  the  help  of 


AND   INTERCESSORY   PRAYER.  327 

God  I  hope  to  draw  nearer  and  nearer  until  all 
the  shadows  are  gone,  and  I  can  see  my  way  to 
a  life,  bright  and  clear  in  the  home  of  God." 

If  our  Father  in  heaven  is  so  willing  to  hear 
and  answer  the  prayer  of  one  poor  sinner  for 
another,  how  much  more  the  prayer  of  His 
obedient  and  trusting  child,  for  the  sinner  ! 

WE   HAVE   EVERY   ENCOURAGEMENT. 

How  encouraging  to  know  that,  in  our  inter- 
cessions, we  join,  both  the  Lord  Jesus  Christ  and 
the  Holy  Spirit,  in  their  intercessions  for  sinners, 
and  ourselves.  There  is  no  good  that  we,  or 
others  need  for  which  the  Lord  Jesus  Christ 
and  the  Holy  Spirit  do  not  intercede.  Hence, 
our  intercessions,  when  in  harmony  with  the 
Divine  will  are  conjoined  with  theirs.  What  we 
pray  for  below,  prompted  and  empowered  by  the 
intercessions  of  the  Holy  Spirit  within  us,  Christ 
prays  for  in  heaven  before  the  Father  s  throne. 
Since  the  intercessions  of  Christ,  the  Holy  Spirit 
and  the  Church  are  joined  in  07te  intercession,;:" 
can  any  true  prayer  fail  of  an  answer,  if  per-^ 
sisted  in  ?    Verily  not. 

A  w^ife's  intercessory  prayer. 

The  weakest  Christian,  the  babe  in  Christ, 
may  bring  a  power  that  will  overcome  the  re- 
sistance of  the  most  depraved.  In  Kalamazoo, 
Mich.,  in  1857,  the  owner  of  a  line  of  omnibuses 
in  the  city,  and  keeper  of  a  saloon,  made  money 
and  *'  wasted  his  substance  in  riotous  living." 
His  wife  went  to  the  revival  prayer  meetings 
and  became  a  convert.  He  forbade  her,  but  she 
would  go.  Finally  he  said  to  her  ;  "  now,  if  you 
will  go  into  the  chamber  and   pray  with  me,  you 


328  PREVAILING   PRAYER 

may  pray  as  much  as  you  please,  but  you  must 
not  go  to  the  prayer  meetings.  She  told  him 
she  did  not  know  how  to  pray  with  him,  or  for 
him,  for  she  had  only  begun  to  pray  for  herself. 
But  they  went  into  the  chamber,  and  he  was 
surprised  to  hear  her  pray.  That  day  everything 
went  wrong.  The  next  morning  again  they  went 
into  the  chamber  to  pray.  Said  he :  "I  thought 
I  would  let  her  pray  it  out,  and,  by  keeping  her 
from  prayer  meetings  I  would  break  the  charm." 
But  there  was  a  power  in  her  prayers  that  took 
hold  of  his  heart,  and,  as  they  arose  from  their 
knees  he  kissed  his  wife  and  went  away.  His 
heart  was  softened  and  subdued,  and  he  came 
humbly  at  the  feet  of  Jesus  and  was  saved. 
"a  little  child  shall  lead  them." 
During  the  great  awakening  in  '57,  away  in 
the  west,  lived  a  Roman  Catholic  family  in 
which  there  was  a  little  girl,  seven  years  of  age. 
She  was  induced  to  go  to  a  Protestant  Sabbath 
School.  The  father  became  very  anxious  about 
his  soul.  Once,  at  the  midnight  hour,  he  arose 
in  an  agony.  He  begged  his  wife  to  pray  for 
him,  as  he  said  he  did  not  know  how  to  pray 
for  himself.  She  told  him  she  could  not  pray 
any  better  than  he  could.  ''What  shall  I  do 
then?"  ''Perhaps"  said  she,  "our  little  Mary 
can  pray."  The  father  went  up  to  her  chamber, 
where  she  was  fast  asleep,  and  took  her  up  from 
her  bed  in  his  arms,  and  bore  her  down  stairs  ; 
putting  her  gently  down  he  said  to  her,  in  great 
earnestness,  "  Mary,  can  you  pray  ?  "  "  O,  yes, 
father,  I  can  pray."  "  Will  you  kneel  down  and 
pray  for  your   father?"     "Yes,   I   will   pray   for 


AND    INTERCESSORY    PRAYER.  329 

you."  So,  she  kneeled,  put  up  her  little  hands 
and  said :  ''  Our  Father,  which  art  in  heaven, 
etc.,"  going  through  with  the  Lord's  prayer. 
Then  she  prayed  for  her  father  in  her  own 
language,  asking  God  to  have  mercy  on  him 
and  to  pardon  all  his  sins  for  Jesus  Christ's  sake 
When  she  had  finished  her  prayer,  her  father 
said  to  her,  *'  Mary,  can  you  read  in  your  Bible  ?  " 
*'0,  yes,  father,  I  can  read.  Shall  I  read  to  you 
in  my  Bible?"  ''Yes,  read  to  me."  She  began 
at  the  third  of  John.  She  read  till  she  came  to 
that  verse  :  '*  As  Moses  lifted  up  the  serpent  in 
the  wilderness,  even  so  must  the  Son  of  man  be 
lifted  up;  that  whosoever  believeth  in  Him  should 
not  perish,  but  have  eternal  life."  ''  O  !  Mary," 
said  he,  ''  is  that  true  ? "  "  Yes,  father,  it  is  here. 
Jesus  Christ  said  so."  "Well,  that  is  just  what  I, 
your  poor  father,  need."  ''Yes,  father,  hear  the 
rest  of  it :  '  For  God  so  loved  the  world,  etc' " 
"  O  !  that  is  for  me  :  '  Whosoever  believeth  in 
Him.'  I  can  believe  in  Him.  I  do  believe  in 
Him;"  and  from  that  hour  the  father  went  on 
his  way  rejoicing  with  great  joy. 

MULTIPLIED    VICTORIES. 

Mr.  Finney  tells  us  that  a  "  pious  man,  in  the 
western  part  of  New  York,  was  sick  with  con- 
sumption. He  was  a  poor  man  and  had  been 
sick  for  years.  An  unconverted  merchant  in  the 
place  had  a  kind  heart  and  used  to  send  him, 
now  and  then,  something  for  his  comfort,  or  for 
his  family.  He  felt  grateful,  but  could  make  no 
return  for  the  kindness,  as  he  wanted  to.  At 
length   he   determined,    that    the    best    return    he 

could   make,    would   be    to    pray   for    his    friend. 
22, 


330  PREVAILING    PRAYER 

He  began  to  pray,  his  soul  kindled,  and  he  got 
hold  of  God.  There  was  no  revival,  but  by-and- 
by,  to  the  astonishment  of  everybody,  this 
merchant  came  right  out  on  the  Lord's  side. 
The  fire  kindled  all  over  the  place  ;  a  powerful 
revival  followed,  and  a  multitude  were  converted. 
This  poor  man  lingered  in  this  way  for  several 
years  and  died.  After  his  death  I  visited  the 
place,  and  his  widow  put  into  my  hands  his 
diary.  Among  other  things  he  said  in  his  diary  : 
*  I  am  acquainted  with  about  thirty  ministers  and 
Churches.'  He  then  goes  on  to  set  apart  certain 
hours  in  the  day  and  week,  to  pray  for  each  of 
these  ministers  and  Churches,  and  also,  certain 
seasons  for  praying  for  certain  missionary  sta- 
tions. Then  followed,  under  different  dates, 
such  facts  as  these  :  '  To-day,'  naming  the  date, 
•I  have  been  enabled  to  offer,  what  I  call,  the 
prayer  of  faith,  for  the  outpouring  of  the  Spirit 

on Church,    and    I    trust    in    God    there   will 

soon  be  a  revival  there.'  Under  another  date  :  *I 
have  to-day  been  enabled  to  offer,  what  I  call, 
the  prayer  of  faith,  for  such  a  Church,  and  trust 
there  will  soon  be  a  revival  there.'  Thus,  he  had 
gone  over  a  great  number  of  Churches,  recording 
the  fact  that  he  had  prayed  for  them  in  faith. 
Revival,  after  revival  followed,  in  the  several 
places  in  the  order  in  which  he  had  prevailed  in 
prayer,  both  at  home  and  in  mission  Churches." 

Christians  become  mighty  in  intercessional 
prayer  in  proportion  as  they  become  filled  with 
the  Holy  Ghost — the  Spirit  of  intercession. 

Brethren,  when  our  intercessions  join  and 
commingle  with  the  all  prevailing  intercessions  of 


AND    INTERCESSORY   PRAYER.  33 1 

Christ  and  the  Holy  Spirit,  they  become  almighty 
in  the  fulfillment  of  God's  will. 

SINNERS   YIELD   WHEN   CHRISTIANS    PREVAIL. 

"  The  ungodly  by  nature  are  totally  indisposed 
to  obey  God  and  seek  salvation — i,  e.,  unless  God 
interpose  the  influence  of  His  Spirit,  not  a  man 
on  earth  will  ever  obey  the  commands  of  God." 
So  far  as  we  know,  the  Holy  Spirit  never  oper- 
ates, savmgiy,  on  sinners,  except  in  answer  to 
prevailing  prayer.  Therefore,  prevailing  prayer 
must  be  offered  by  Christians,  before  sinners  will 
be  disposed  to  come  to  Christ  for  salvation. 

Dr.  Bonar  has  it  right,  when  he  says:  *'God 
is  seeking  priests  among  the  sons  of  men.  A 
human  priesthood  is  one  of  the  essential  parts  of 
His  eternal  plan.  To  rule  creation  by  man  is  His 
design;  to  carry  on  the  worship  of  creation  by 
man,  is  no  less  part  of  His  design. 

**  Priesthood  is  the  appointed  link  between  heaven 
and  earth,  the  channel  of  Intercourse  between  the 
sinner  and  God.  Such  a  priesthood,  in  so  far  as 
expiatLn  is  concerned,  is  In  the  hands  of  the  Son 
of  God  alone;  in  so  far  as  it  is  to  be  the  medium 
of  communication  between  Creator  and  creature, 
it  is  also  in  the  hands  of  redeemed  men — of  the 
Church  of  God. 

**  God  is  seeking  kings,  but  not  out  of  the  ranks 
of  angels.  Fallen  man  must  furnish  Him  with  the 
rulers  of  His  universe.  Human  hands  must  wield 
the  sceptre;  human  heads  must  wear  the  crown." 

"But  there's  a  power  which  man  can  wield, 

When  mortal  aid  is  vain, 
That  power  is  prayer  which  soars  on  high, 
*     Through  Jesus,  to  the  throne, 
And  moves  the  hand  that  moves  the  world, 

To  bring  salvation  down." 


LECTURE    XIX. 

PREVAILING  PRAYER  AND  INTERCESSORY  PRAYER; 

OR,  HE   WHO  PREVAILS   WITH  GOD 

PREVAILS  WITH  MEN. 

QUESTION. 

May  the  prayer  of  faith  be  offered  for  any 
sinner  who  has  not  sinned  away  his  day  of 
grace  ?  Paul  writes  to  Timothy  (i  Tim.  2  :  1-3): 
*'  I  exhort,  therefore,  that  first  of  all,  supplications, 
prayers,  intercessions,  and  giving  of  thanks,  be 
made  for  all  men,  for  kings  and  for  all  in 
authority  *  *  for  this  is  good  and  acceptable 
in  the  sight  of  God  our  Saviour,  who  will  have 
all  men  to  be  saved  and  to  come  unto  the 
knowledge  of  the  truth."  To  help  our  thought, 
and  encourage  our  faith,  I  will  quote  first  John 
(5:14,15):  ''And  this  is  the  confidence  (the 
faith)  that  we  have  in  Him,  that  if  we  ask 
anything  according  to  His  will  He  heareth  us. 
And  if  we  know  that  He  hear  us,  whatsoever  we 
ask,  we  know  that  we  have  the  petitions  that  we 
desired  of  Him."  There  are  at  least  four  great 
truths  stated  in  this  portion  of  God's  Word,  (i.) 
That  God  hears  and  answers  the  prayer  of  faith, 
for  anything  agreeable  to  His  will.  It  is  agreeable 
to  His  will  that  the  prayer  of  faith  shall  be  offered 
for  all  men,  because  He  has  enjoined  it.  (2.)  That 
we  may  know  that  our  prayer  is  heard  and  ans- 
wered, if  it  be  the  prayer  of  faith,  and  agreeable 
to  His  will.     (3.)   When  we  know  that  our*  prayer 

[332] 


AND    INTERCESSORY   PRAYER.  333 

is  heard,  we  know  that  our  petition  is  granted. 
(4.)  We  know  that  we  have  the  petition  (the 
identical  thing  asked  for)  that  we  desired  of 
Him. 

THE    SPIRIT  MOVES  THE  SINNER  IN  ANSWER  TO  PRAYER. 

As  I  understand  the  teaching  of  God's  Word*, 
no  one  can  correctly  say  that  the  prayer  of  faith 
may  not  be  offered  for  the  salvation  of  any  sinner 
who  has  not  sinned  away  his   day   of   grace.     In 
order  to  the  salvation  of  sinners,  the  Holy  Spirit 
moves  Christians  to   pray  for   all  sinners   in    the 
community,  specifically,  or  generally.     This  fact  is 
m  keeping  with  the  genius,  scope,  and  statement 
of  the  Gospel.    That  He  should  do  so,  to  make 
the  salvation  of  the  sinner  possible,  is  a  necessity, 
for  the^  sinner  "  is  dead  in  trespasses  and  in  sins," 
and    without    the    quickening   operations    of    the 
Holy  Ghost,  will  not,  nay,  cannot  come  to  Christ 
for  salvation  —  he  cannot    repent,    cannot  believe 
unto  salvation  ;  for :  "  Without   Me;'  said    Christ, 
"ye    can    do    nothing-;'    and,    because   the    Holy 
Spirit,    so    far    as   we   know,    never  convicts    the 
sinner    and    moves    him    Christ-ward,    except    in 
answer  to  prayer. 

WHY   ARE   NOT  ALL   SINNERS    SAVED  ? 

If  the  Holy  Spirit  excites  Christians  to  offer  the 
prayer  of  faith  for  the  salvation  of  one  sinner, 
then,  He  would  likewise  breathe  the  spirit  of 
prayer  into  the  hearts  of  all  Christians,  that  they 
may  offer  the  prayer  of  faith  for  the  conversion 
of  all  sinners,  who  are  within  the  condition  of  the 
Gospel.  God  is  no  respecter  of  persons.  He  could 
not  give  the  spirit  of  prayer,  and  the  power  to 
prevail,  for  one  sinner,  and  not  do  so  for  any  sin- 


334  PREVAILING   PRAYEK 

ner — i.  e.,  for  all  sinners.  Then  why  are  not  all 
sinners,  who  are  within  the  conditions  of  the 
Gospel,  saved  ?  I  answer,  because  all  Christians 
have  not  consecrated  themselves  to  God's  service, 
to  the  utmost,  and  used  the  spirit  of  prayer,  excited 
within  them,  to  the  last  degree  possible — have 
not  exercised  all  possible  faith  necessary  to  reach 
that  result.  Is  not  the  time  coming  when,  "all 
shall  know  the  Lord  ? "  How  shall  that  be 
brought  about  ?  If  possible  in  the  futurey  as  to 
the  race,  is  it  not  possible  now,  as  to  any  given 
community  ?  If  not,  why  not  ?  Of  course,  utmost 
faith  always  implies  utmost  works  ''for  faith  with- 
out works  is  dead,  being  alone." 

MAY   ANY   SAVABLE    SINNER   BE   BROUGHT   TO 
REPENTANCE  ? 

To  put  it  in  its  most  objectionable  form,  to  any 
one  who  may  differ  from  me,  in  the  discussion  of 
this  subject,  I  will  here  change  the  phraseology 
of  the  question,  with  which  I  started  out,  without, 
really,  changing  the  nature  of  the  point  involved 
a  particle,  though  I  may  make  the  question  more 
difficult  to  answer,  to  your  minds,  by  doing  so. 
Can  any  savable  sinner  be  brought  to  repentance  ? 
I  answer,  yes,  if  the  prayer  of  faith  is  offered,  as 
it  may  be,  before  he  reaches  the  point  of  irre- 
versibility. What  is  according  to  God's  pleasure, 
is  possible.  It  is  God's  pleasure,  that  any  savable 
sinner,  come  to  repentance;  therefore,  it  is  pos- 
sible to  bring  any  savable  sinner  to  repentance. 

ARE   THE   MEANS   AND   AGENCIES   COMPETENT  ? 

The  salvation  of  sinners  is  the  result  of  the 
operations  of  the  Holy  Ghost,  through  certain 
chosen   agencies  and   means.    There   can  be   no 


AND    INTERCESSORY  PRAYER.  335 

question,  but  that  the  Holy  Ghost  is  competent  to 
do  His  work  Then  the  question  is:  Are  the 
means  and  agencies  chosen  to  save  all  men  com- 
petent to  that  end,  if  used  as  God  intended  they 
should  be  ?  If  they  are  not,  then  the  Gospel 
scheme  is  a  comparative  failure.  If  they  are 
competent,  the  end  may  be  reached,  as  soon  as 
Christians  can  be  brought  to  a  complete  con- 
secration to  God,  to  exercise  all  possible  faith, 
and  put  forth  all  reasonably  possible  effort  — 
giving  reasonable  time  for  the  operations  of  the 
agencies,  and  the  use  of  the  means. 

OPERATIONS    OF    THE    HOLY    GHOST    CONDITIONED    ON 
THE    FAITH    OF   THE   CHURCH. 

The  prayer  of  faith  will  certainly  secure  the 
Operations  of  the  Holy  Ghost,  at  all  times.  The 
operations  of  the  Holy  Ghost  will  always  be  in 
proportion  to  the  faith  of  the  Church,  other  things 
being  equal.  There  are  no  limits  to  the  opera- 
tions of  the  Holy  Ghost,  in  any  case,  of  the  indi- 
vidual, or  community,  except  the  want  of  faith 
on  the  part  of  the  Church,  coercion  of  the  sinner's 
will,  or  the  unpardonable  sin.  God  cannot  change. 
The  principles  underlying  prayer  cannot  change; 
and  when  they  are  brought  to  bear  upon  the 
Church  and  sinners,  by  an  increasing  and  perse- 
vering faith,  results  must  follow,  sooner  or  later. 
God's  methods  of  working  are  dictated  by  infinite 
wisdom,  but  the  degree  of  the  operations  of  the 
Holy  Ghost,  depends  on  the  faith  of  the  Church, 
*' According  to  your  faith,  be  it  unto  you."  ''Be 
it  unto  thee,  even  as  thou  wilt."  God,  Himself, 
will  determine,  whether  He  will  come  as  the  softly 
distilling  dew,  or  burning  flame,  or  thunder  peal; 


336  PREVAILING    IPRAYER 

but  it  IS  entirely  for  His  people  to  determine, 
whether  one  soul  shall  be  saved,  or  a  score.  Of 
course,  not  v^ithout  the  sinner's  consent.  The  fact 
is,  that  all  undamned  sinners  want  to  be  saved, 
and  it  is  only  a  question  of  timey  with  them,  as 
to  when  they  will  submit  to  God. 

"circumstances  alter  cases." 
Circumstances  in  a  given  case,  of  the  indi- 
vidual, or  community,  may  make  it  far  more  dif- 
ficult to  exercise  faith  for  victory,  than  in  other 
given  cases.  It  is  easy,  or  difficult,  to  prevail  in 
prayer  for  the  salvation  of  sinners,  as  they  have, 
or  have  not,  become  hardened  in  sin.  It  is  easy, 
or  difficult  to  prevail  for  sinners,  as  it  is  easy,  or 
difficult,  for  the  Holy  Spirit  to  prevail  with  sinners. 
Whether  it  is  easy,  or  difficult,  for  the  Holy  Spirit 
to  prevail  with  sinners,  depends  largely  on  thie  atti- 
tude  Christians  and  the  unsaved,  have  taken  toward 
each  other;  whether  an  attitude  of  sympathy,  or 
antagonism.  But,  the  Holy  Spirit  is  able  so  to 
help  our  infirmities,  that  the  prayer  of  faith,  for 
the  salvation  of  any  savable  sinner,  may  be  offered, 
if  all  possible  faith  is  exercised,  before  he  reaches 
a  state  of  irreversible  moral  obduracy.  No  Chris- 
tian may  offer  the  prayer  of  faith  for  all  sinners. 
God  has  spread  this  privilege  and  responsibility 
over  the  whole  Church.  The  Holy  Spirit  will 
press  one  Christian  to  pray  for  a  certain  sinner, 
and  another  Christian  to  pray  for  other  sinners, 
or,  He  may  lead  all  Christians  in  the  community 
to  pray  for  a  certain  sinner,  or  one  Christian  to 
pray  for  scores  of  sinners.  I  do  not  say  that  all 
Christians  in  a  community,  can  offer  immediately 
the   prayer   of    faith   for   all    savable    sinners    in 


AND    INTERCESSORY  PRAVER.  33^ 

the  community.  Why?  Because  the  present  state  of 
grace,  of  Christians,  and  the  littleness  of  the  faith, 
of  many,  are  such  as  to  require  time,  more  or  less, 
to  make  a  complete  surrender  to  God  and  exercise 
the  faith  necessary.  Victorious — all  masterful  faith, 
has  its  beginning,  development,  and  perfection, 
and  it  takes  time  to  perfect  faith  for  a  specific 
result— for  faith  to  do  its  perfect  work.  Yet,  many 
Christians  take  far  more  time  than  is  necessary. 
Nor,  may  all  sinners  in  the  community  be  imme- 
diately saved,  though  prevailing  prayer  be  offered 
for  their  salvation,  because  all  sinners  may  not 
immediately  yield.  One  great  trouble  with  us  is,  if 
we  don't  see  everybody  saved  in  the  twinkle  of 
an  eye — if  we  do  not  see  immediate  results,  or 
very  soon,  we  begin  to  doubt,  faint,  and  give 
it  up. 

As  I  said,  almost  everything  depends  on  the 
moral  condition  of  Christians  and  of  the  com- 
munity of  the  unsaved,  and,  on  the  relations 
Christians  and  the  unsaved  sustain  to  each  other, 
or  the  attitude  they  assume  toward  each  other. 
In  one  community  the  pastor  has  an  almost 
unlimited  influence  over  the  unsaved  ;  in  another 
community  he  has  but  a  very  limited  influence 
over  the  ungodly.  So,  of  Church  members.  It  is 
easily  seen  that,  in  one  instance,  it  is  far  easier 
to  reach  great  results  and  sooner,  than  in  the 
other.  But,  in  either  case  there  are  no  insur- 
mountable difliculties,  within  the  conditions  I  have 
named.  Thousands  of  facts  could  be  given  in 
proof  of  this  statment.  In  the  instance  in  which 
a  great  gulf  separates  the  pastor  and  unsaved,  or 
the  Church  and  unsaved,  or  between  both  pastor 


338  PREVAILING   PRAYER 

and  Church  and  the  unsaved,  or  where  the  pastor 
has  lost  his  hold  of  both  the  Church  and  the 
unsaved,  the  conversion  of  sinners  will  be  delayed 
but  need  not  be  indefinitely  or  forever  delayed. 
The  invincible  may  be  conquered. 

THE   TERMS   ARE   CLEAR   AND   UNALTERABLE. 

The  terms,  on  which  the  influence  of  the  Holy 
Ghost  are  granted,  are  clear  and  unalterable. 
"  If  ye  being  evil  know  how  to  give  good  gifts, 
etc."  "Ask  and  ye  shall  receive."  No  restriction 
here,  as  to  time,  or  degree.  ''  Whatsoever  ye 
shall  ask  the  Father,  in  My  name.  He  will  give 
it  you."  "  If  we  ask  anything,  according  to  His 
will,  He  heareth  us." 

EFFECTUAL  CONVICTION  FOLLOWS  EFFECTUAL  PRAYER. 

Effectual  conviction  for  sin,  and  the  con- 
version of  the  sinner,  follow  sooner  or  later, 
effectual  prayer,  for  the  sinner  s  salvation.  The 
first  always  follows  the  latter,  if  the  victory  of 
faith  is  maintained.  It  cannot  be  denied  that 
God  will,  in  answer  to  the  prayer  of  faith,  grant 
grace  sufficient  for  the  awakening,  repentance 
and  justification  of  a  single  sinner.  The  re- 
generation of  07ie  sinner  implies  the  employment 
and  use  of  the  same  means  and  agencies  that 
would  be  requir^ed  in  the  conversion  of  the 
world.  It  takes  as  much,  of  everything  Divine, 
to  save  one  sinner  as  to  save  all  the  sinners  in 
the  world.  The  aggregate  being,  only,  the  mul- 
tiplication of  individual  cases.  If  one  why  not 
one  hicndred?  All  that  is  required,  in  the  case 
of  the  hundred,  is  a  proportionate  increase  of 
faith.  If  for  one,  savable,  why  not  for  anyone, 
savable  ?     It  seems  to  me  that  he  who  questions 


AND    INTERCESSORY   PRAYER.  33^ 

the  correctness  of  the  foregoing  statements 
makes  all  prayer  profitless  and  idle.  Be  careful 
not  to  consider  the  difficulties,  in  the  way  of  the 
realization  of  an  answer  to  your  prayer  inhering 
in  the  subject  of  your  prayer.  The  greatest 
difficulty  for  you  to  overcome  is  a  want  of  faith 
in  God.  The  difficulties  inhering  in  the  subject 
of  your  prayer  are  God's  difficulties  to  overcome 
by  the  operations  of  the  Holy  Ghost,  through 
the  faith  and  work  of  Christians. 

PRAYER   OF   FAITH   AND   FREE-AGENCY. 

But,  says  one,  sinners  are  free-agents,  and 
they  may  resist,  and  in  many  cases  do  resist. 
True,  yet  while  the  sinner  has  power  to  resist 
unto  his  eternal  damnation,  his  power  is  practi- 
cally limited,  for  if  he  has  not  reached  a  state 
of  irreversible  moral  obduracy  he  will  yield, 
sooner  or  later,  rather  than  continue  in  a  hell  of 
awful  conviction,  in  every  case  in  which  the  prayer 
of  J  ait h  is  offered  and  maintained.  In  itself,  the 
power  of  the  Holy  Ghost  is  absolutely  2^;^limited, 
and  that  power  will  operate  in  proportion  to  our 
faith,  up  to  the  point  of  coercing  the  sinner's 
will  If  God  has  ever  saved  a  sinner,  in  answer 
to^  the  prayer  of  faith,  without  interfering  with 
his  free-agency,  He  can  do  so  again.  That  He 
has  done  so,  no  one  will  deny.  If  He  has  done 
so  in  07te  instance,  He  can  do  so  in  any  number 
of  instances,  in  which  sinners  are  savable. 

SHIRKING   RESPONSIBILITY. 

Church  members,  who  shield  themselves, 
almost  wholly,  from  a  realization  of  their  re- 
sponsibility, as  to  the  salvation  of  sinners,  and, 
from  a  recognition  of  their  own  criminal  unbelief 


340  PREVAILING    PRAYER 

as  to  the  efficiency  of  the  agencies  and  means 
appointed,  and  ordained  by  God,  to  overcome 
the  resistance  of  sinners ;  I  say  such  Church 
members,  by  letting  sinners,  within  their  reach, 
shp  into  hell,  are  guilty  of  the  soul  blood  of 
multitudes  of  the  lost.  Brethren,  let  us  never 
again  ease  our  consciences  by  saying  :  *'  Sinners 
are  free-agents,"  until  we  shall  have  put  forth 
all  reasonably  possible  effort  to  save  them. 

THE   CONVICTED    SINNER   YIELDS    FROM    CHOICE. 

No  sinner  may  be  so  convicted,  as  to  be  abso- 
lutely compelled  to  surrender  to  God,  but,  the 
Holy  Spirit  may  so  open  the  eyes  of  his  under- 
standing, and  quicken  the  conscience,  as  He 
often  has  done,  that  the  sinner  may  so  see  the 
infinite  folly,  and  so  feel  the  infinite  guilt  of  sin, 
that  he  would  greatly  rather  yield  than  be  etern- 
ally damned.  It  is  a  law  of  the  human  mind  to 
yield  to  the  pressure  of  those  motives  whose 
power  over  the  mind  is  greater  than  that  of 
opposing  motives,  while  the  power  is  still  left  to 
yield  to  the  greater.  To  illustrate  :  I  call  the 
attention  of  a  child,  standing  on  the  railway,  to 
the  coming  train,  and  immediately  he  springs 
from  the  place  of  danger ;  while  the  stupid 
inebriate,  lying  on  the  track,  heeds  not  the  note 
of  warning.  The  motives  to  obey  God,  infinitely 
outweigh  all  motives  to  continue  in  sin;  hence, 
if  they  are  so  pressed  upon  the  mind  and  con- 
science, as  to  bring  sin  and  holiness,  an  eternity 
of  guilt  and  punishment,  and  an  eternity  of  purity 
and  happiness,  to  an  impressive  degree  in  proper 
contrast,  the  truth  being  accompanied  by  the 
power  of  the  Holy  Ghost,  to   the  degree   that  it 


AND     INTERCESSORY    PRAYER.  341 

may  be,  the  sinner  will,  In  every  case,  yield  from 
choice,  if  he  has  not  sinned  away  his  day  of 
grace. 

THE  rREROGATIVE  OF  THE  HOLY  GHOST  AND  THE 
CHURCH. 

It  is  the  privilege  of  the  Holy  Spirit,  and  of 
the  Church  of  God,  to  press  the  sinner  to  a  final 
choice  of  eternal  life  or  eternal  death.  Only  those 
who  have  gone  so  far  in  sin  that  they  have  lost 
their  balance  beyond  recovery,  cannot  be  reached  ; 
those  whose  aversion  to  holiness  and  God  has 
forever  paralyzed,  or  so  overcome,  or  overbalanced 
all  good  in  the  heart  and  life,  that  they  cannot 
turn  God-ward.  They  have  lost  their  balance  for- 
ever! When  the  influences  for  good,  so  far  counter- 
balance. In  the  sinner,  the  power  of  evil,  as  to 
leave  him  free,  under  the  direction  of  his  con- 
science, judgment  and  will  to  choose  the  good ; 
the  good  exerting  Itself  to  the  utmost,  consistently 
with  the  sinner's  free-agency,  and  the  sinner  rejects 
the  good.  In  that  act  his  probation,  his  day  of 
grace  ceases  forever — and  of  course  the  prayer  of 
faith  cannot  be  offered  for  him  —  he  is  virtually 
eternally  damned.  On  the  other  hand,  when  the 
influences  for  good,  so  far  counterbalance  in  the 
sinner,  the  power  of  evil,  as  to  leave  him  free, 
under  the  direction  of  his  conscience,  judgment 
and  will,  to  choose  the  good,  the  good  exerting 
itself,  if  need  be,  to  the  utmost,  consistently  with 
his  free-agency,  and  the  sinner  does  not  reject  the 
good,  his  day  of  probation,  his  day  of  grace,  has 
not  passed,  and  of  course  the  prayer  of  faith  may 
be  or  has  been  offered  for  him.  God  knows  when 
the   sinner   has   reached   a    state    of    irreversible 


342  PREVAILING   PRAYER 

moral  obduracy  and,  of  course,  the  Holy  Spirit, 
"who  searcheth  all  things,  yea  the  deep  things  of 
God,"  knowing  that  it  is  not  in  harmony  with  the 
will  of  God,  to  pray  for  his  salvation,  will  not 
prompt  or  help  to  offer  the  prayer  of  faith 
for  his  salvation.  Also,  God  knows  when  the 
sinner  has  not  reached  a  state  of  irreversible, 
moral  obduracy,  and  of  course,  the  Holy  Spirit, 
"who  searcheth  all  things,  yea,  the  deep  things 
of  God,"  knowing  that  it  is  in  harmony  with  the 
will  of  God,"  to  pray  for  his  salvation,  will 
prompt  and  help  to  offer  the  prayer  of  faith 
for  his  salvation.  The  prayer  of  faith  may  be 
offered  any  time  before  he  reaches  the  point  of 
irreversible  moral  obduracy.  Right  here,  to  me, 
a  very  interesting  question  arises,  viz,\  To  what 
extent  is  it  the  privilege  of  God,  in  answer  to 
prayer,  and  by  the  most  faithful  use  of  other 
means,  by  the  Church,  to  turn  an  awful  hell  of 
conviction  into  the  sinner — conviction  of  sin,  guilt, 
peril,  and  of  the  doom  of  the  finally  impenitent  ? 
I  ask,  how  far  may  God  do  this  consistently  with 
the  principles  of  His  government  ?  Has  He 
limited  Himself,  nearly  so  greatly,  as  many  teach  ? 
And,  may  not  an  error,  as  to  this  question,  enter- 
tained and  advanced  by  Christian  teachers,  greatly, 
at  least  indirectly,  imperil  the  salvation  of  the 
unsaved  ?  At  this  point  allow  me  to  ask  another 
question  :  How  far  may  a  parent  correct  a  refrac- 
tory child  without  infringing  on  his  free-agency ; 
that  is,  without  infringing  on  the  rights  of  the 
child — without  doing  him  an  injustice  ?  I  grant 
that  there  is  room  for  a  variety  of  opinions,  but, 
I  think  that  all  will  agree  that  the  parent  would 


AND  INTERCESSORY  PRAYER.  343 

be  justified  in  continuing  the  correction  till  the 
will  of  the  child  yields  to  that  of  the  parent. 
While  it  is  a  fact,  that  the  child  may  resist  to  his 
death — he  has  the  power  to  resist,  and  resist  all 
correction ;  yet,  being  warned  of  the  possible  result 
of  continued  resistance,  I  ask.  Is  there  a  child,  if 
taken  in  hand  in  early  life,  who  would  continue 
to  resist  in  spite  of  all  just  correction?  The  parent 
may  conquer  and  subdue  the  child ,  I  say,  if  the 
child  is  taken  in  hand  in  early  life,  though  the 
parent  may  have  to  resort  to  severe  measures 
sometimes;  yet,  who  ever  cried  out:  ''The  child 
is  a  free-agent,  and  you  must  not  interfere  with  his 
free-agency."  The  parent  does  not  coerce  the  will 
of  the  child,  but  he  makes  it  so  very  unpleasant  for 
the  little  rebel,  that,  by-and-bye  he  is  only  too 
glad  to  yield  to  his  father's  pleasure.  Has  the 
Infinite  Father,  and  Judge  of  all  the  earth  allowed 
Himself  less  liberty,  in  dealing  with  rebellious  man, 
than  is  allowed  an  earthly  parent,  in  dealing  with 
his  refractory  child  ?  Has  God  reserved  to  Him- 
self the  prerogative  to  so  trouble  the  sinner,  day 
and  night,  by  so  convicting  him  of  his  sins  that 
he  cannot  eat,  sleep,  or  work  ?  Ten  thousand 
examples  declare,  beyond  a  question,  that  He  has 
reserved  the  right,  in  infinite  love  and  mercy,  to 
turn  the  wicked  into  hell,  here  on  earth — a  hell 
as  terrible  as  that  of  the  eternally  damned,  that  He 
may  bring  them  to  a  surrender.  Has  He  not 
done  so  myriads  of  times  ? 

NO   SINNER   WILL   RESIST  ALL   POSSIBLE  CONVICTION. 

Is  there  a  savable  sinner  on  earth,  who,  if 
turned  into  such  a  hell,  would  resist  ?  No  one 
believes  there  is.     Other  things  being  equal,  the 


344  PREVAILING    PRAYER 

torments  of  the  hell  of  conviction  are  in  propor- 
tion to  the  degree  of  the  faith  of  the  Church. 
One  great  difficulty,  perhaps  the  greatest,  lies  in 
the  fact  that  Christians,  generally,  have  so  little 
faith  in  the  almost  unlimited  possibilities  of 
prayer.  If  the  above  is  correct,  then,  there  is 
not  a  savable  sinner  but  who  may  be  brought  to 
repentance.  *'  My  father's  prayers,  like  mountains 
surround  me,"  exclaimed  a  persistently  wayward 
son,  as  on  the  threshold  of  death,  he  sur- 
rendered to  God. 

POWER  TO  SAVE  AND  POWER  TO  HELP  TO  BELIEVE 
ARE  EQUAL. 

You  may  specify  the  wickedest,  savable  man  in 
the  whole  community.  Is  it  possible  to  believe 
that  God  will  save  him  ?  If  it  is  possible  for 
God  to  save  him  it  is  possible  for  us  to  believe 
that  He  will,  because  the  power  of  the  Holy 
Spirit  to  help  the  infirmity  of  our  faith  is  equal 
to  the  power  of  God  to  overcome  the  resistance 
of  the  sinner.  The  power  of  God  to  save,  and 
the  power  of  the  Holy  Spirit  to  help  us  to 
believe,  are  equal  and  one,  hence,  if  it  is  possible 
for  God  to  save  the  sinner,  it  is  possible  for  us 
to  believe  that  He  will. 

MAY   I    OFFER   THE   PRAYER   OF    FAITH    FOR   ANY 

SINNER  ? 

I  answer,  if  the  Holy  Ghost  begets  within 
you  a  great  desire — an  irrepressible  and  inex- 
pressible groaning,  or  a  mighty  Divine  impulse 
to  pray  for  the  salvation  of  a  certain  sinner 
or  sinners,  you  may  offer  the  prayer  of  faith 
for  his,  or  their  conversion,  as  certainly  as 
that   you   live,  for   the  Holy  Ghost   never  begets 


AND    INTERCESSORY   PRAYER.  345 

within    us    a    spirit   of   prayer   for  anything  that 
God  will   not  grant,  or  for  what  is  impossible,  if 
we  continue  to  exercise  that  spirit  of  prayer  and 
believe    for   the    answer,    as   we    may.     Still,  you 
ask  :     "  But,  may  I  secure  the  Holy  Spirit's    help 
to  offer  the   prayer  of  faith  for  any  savable   sin- 
ner?"    I   know  of  no   reason  why  you  may  not. 
Surely,    no   one   knows   to   the   contrary.     It   is  a 
blessed  fact,  well    known  to  soul  winners,  that  as 
we    become    filled    with    the    Spirit,    and    faith 
mcreases,  our   minds   and    faith    reach   out    from 
the   one  sinner,  on  which    they  at   first  fastened, 
to  the  second,  third,  tenth,  fiftieth,  until  they  will 
fasten   on   the  multitude   of  the  lost  in  the  com- 
munity—on all  whom  God  would  save  ;  not  daring 
to  leave  out  of  the  embrace  of  a  living,  vigorous 
and  conquering  faith  a   sinner.  ''  Father  Nash's " 
faith  would  thus  reach  out  and  take  in  the   most 
notoriously  dare-devil   sinner   in   the   community, 
and    the    sinner    would    be    saved.      God    would 
have  the  faith  of  the   Church  take  hold  of   His 
promises    for    the     effectual     conviction    of    any 
smner  for  whom  Christ  died  — every  sinner  upon 
whom  infinite  love  is  set. 

WHERE   WILL  YOU   FIX   THE   LIMIT  ? 

If  this  is  not  possible,  then  the  agencies 
appomted,  and  the  means  chosen  to  bring  savable 
smners  to  Christ  are  not  fully  competent,  and 
cannot  be  effectual  in  bringing  all  to  repentance 
for  whom  Christ  died  — for  whom  salvation  has 
been  provided.  That  is,  the  provision  for  the 
salvation  of  men  is  ample,  but  the  agencies  and 
means,  including  the  agency  of  the  Holy  Ghost 
are    not    competent.    If   they    are   competent   to 


346  PREVAILING    PRAYER 

bring  one  sinner  to  Christ,  then  they  are  com- 
petent to  bring  any  savable  sinner  to  Christ,  for 
God  can  consistently  overcome  the  resistance  of 
the  most  obdurate  sinner  on  the  same  principle 
that  He  may  overcome  the  resistance  of  the  most 
pliable  rebel  against  Him.  Where  are  you  going 
to  put  a  limit  to  the  duration  and  intensity  of 
the  corrective  operations  of  the  Holy  Ghost  ? 
Where  the  sinner  says  ''No?"  You  cannot  do 
that,  for  each  of  millions  of  Christians,  this 
moment,  can  testify  and  say  :  ''  I  said  no,  but  still 
the  Spirit  strove,  and  God's  people  pleaded  until  I 
yielded.  If  God,  in  His  infinite  goodness,  has  so 
pursued  sinners  that  after  they  had  said  no,  per- 
haps a  hundred  times,  they  afterward  yielded  and 
were  saved  ;  on  the  same  principle.  He  may  con- 
sistently, and  justly,  press  any  savable  sinner,  till 
he  will  yield  to  be  saved.  There  is  no  more 
compulsion  in  the  one  case  than  in  the  other. 

I  think  no  one  will  deny  that  God  is  able  so 
to  reveal  to  any  sinner  his  lost  condition  —  his 
guilt,  his  awful  peril,  and  the  terrible  doom  that 
awaits  the  finally  impenitent  in  the  world  to  come, 
as  that  a  sinner  will  gladly  and  freely  forsake  a 
life  of  sin  for  a  life  of  holiness.  There  is  no 
coercion  of  the  will,  for  God  may  not  do  that 
absolutely.  God  works  by  means,  and  on  con- 
dition of  the  faith  of  the  Church.  It  seems  to 
me,  that  you  must  take  the  position,  that  after 
the  truth  has  been  placed  before  the  sinner,  he 
must  be  left  without  the  slightest  pressure,  by  the 
Holy  Spirit,  or  Christians,  to  choose  for  himself, 
or  you  must  acknowledge  that  God  may  so  press 
the  sinner  as  to   compel   him   to  a   final  choice, 


AND    INTERCESSORY  PRAYER.  347 

but  if  the  prayer  of  faith  is  offered  for  him,  as 
it  may  be,  before  he  reaches  a  final  choice,  adverse 
to  God  and  his  own  soul,  he  will  yield  to  be 
saved. 

ILLUSTRATION. 

To  illustrate  the  principle  involved,  we  will 
suppose  a  Christian  in  any  community,  becomes 
deeply  interested  in  the  salvation  of  sinners  in 
his  community,  and  breathes  his  heart's  desires 
to  God  that  He  will  save  the  lost.  His  mind, 
and  heart,  and  faith  fix  on  a  single  sinner,  and 
he  writes  the  name  of  that  sinner  on  the  fly-leaf 
of  his  Bible.  But,  somehow  as  he  prays,  other 
sinners  in  the  community  come  before  his  mind, 
and  their  lost  condition,  too,  presses  on  his  heart, 
and,  from  a  heart  full  of  the  love  of  Christ  that 
constrained  Him  to  taste  ''  death  for  every  man," 
he  cannot  shut  out  of  his  prayer  the  soul-interests 
of  this,  that,  or  the  other  neighbor.  He  con- 
tinues to  lengthen  the  list  of  names  until  he  has 
written  twenty,  fifty,  or  one  hundred  names. 
Now,  if  he  has  selected  these  names  promiscuously, 
or  because  of  some  peculiar  relation  they  may 
bear  to  himself,  geographically,  relatively,  or 
doctrinely,  he  continues  to  pray  and  work  for 
their  salvation,  and  all  are  saved.  On  the  same 
principle,  why  may  not  all  sinners  in  a  community 
be  brought  to  repentance,  if  all  Christians  in  the 
community  will  do  their  whole  duty  ? 

If  the  foregoing  supposition  is  possible,  and 
has  been  realized  in  many  instances  what  may 
be  done  by  the  united  efforts  of  all  Christians  in 
the  community  ?     I  will   mention   several   actual 


348  PREVAILING    PRAYER 

occurrences,   illustrating   and  confirming  the  posi- 
tion I  have  taken. 

THE   TEACHER   AND    HIS    FORTY   PUPILS. 

The  following  case,  abridged,  is  given  by  Dr. 
Patton  in  his  ''  Prayer  and  its  Remarkable  Ans- 
v^ers."  *'  The  author  knows  of  a  theological 
student,  who,  in  a  Presbyterian  Church,  in  New 
York  city,  took  charge  of  a  Bible  class  of  about 
forty  young  ladies  with  scarcely  a  professor  of 
religion  in  it.  He  solemnly  determined  to  seek 
the  conversion  of  every  member.  He  prayed 
for,  and,  as  occasion  permitted,  spoke  to  them 
personally  until  within  three  or  four  years  every- 
one, with  one  exception,  was  a  Christian.  There 
was  but  one  of  those  who  remained  steadily  in 
the  class  who  continued  obdurate,  and  she  set 
her  will,  with  great  firmness  against  conversion 
and  seemed  insensible  to  all  appeals,  though 
more  labor  was  expended  on  her  than  on  any 
two  or  three  others.  When  the  student  finished 
his  studies  and  entered  the  ministry,  Harriet  J — 
was,  apparently,  farther  from  God  than  ever. 
He  went  elsewhere,  to  live  and  labor,  as  a 
minister  of  Christ  and  had  no  further  oppor- 
tunity to  speak  with  her  about  her  soul's 
salvation.  But  occasionally  she  would  occur  to 
his  thoughts,  and  he  would  pray  God  to  touch 
her  heart.  Time  rolled  on  and  twenty-seven 
years  had  passed,  when  he  chanced  to  preach 
one  Sunday  in  Brooklyn,  his  own  residence  being 
a  thousand  miles  distant.  At  the  close  of  the 
services  a  middle  aged  lady  stood  at  the  foot  of 
the  pulpit  stairs,  and,  as  he  came  down  accosted 
him  with  these  words :  *  Excuse  me,  but  1  used  tc 


AtJ&   INTERCESSORY  PRAYED.  340 

be  in   your  Bible   class.     Do   you   not   remember 

Harriet  J ?     I  am  now  Mrs.  and  live  in 

this  city.'  Yes,  indeed,  he  remembered  her.  How 
could  he  forget  one  for  and  with  whom  he  had 
pleaded  so  often  ?  He  seized  her  hand  and  said  : 
*  Harriet,  do  you  love  the  Lord  Jesus  Christ  ? ' 
And  to  his  unutterable  joy  she  replied  :  '  Yes,  I 
trust  I  do.'  His  prayers,  after  all,  had  been 
heard,  and  the  one  notable  exception  had  ceased  to 
be  such." 

THE   CONVERTED   ATHEIST  AND    THE    SUBJECTS    OF   HIS 

PRAYER. 

"  The  author  of  *  Philosophy  of  the  Plan  of 
Salvation'  gives  an  account  of  a  man  of  his 
acquaintance,  a  notorious  and  profane  atheist. 
By  the  persuasion  of  pious  relatives,  who  had 
long  prayed  for  his  conversion,  he  was  induced 
to  attend  a  series  of  religious  meetings,  where 
he  was  brought  to  see  his  condition  as  a  sinner, 
and  to  exercise  saving  faith  in  the  Lord  Jesus 
Christ.  *  Old  things '  having  *  passed  away,  and 
all  things  became  new,'  the  change  was  so  strik- 
ingly great  that  it  was  obvious  to  all  who  knew 
him.  He  immediately  sought  reconciliation  with 
his  enemies,  and  asked  their  forgiveness,  and 
tried  to  benefit  them  by  leading  them  to  Christ. 
He  began  to  visit  from  house  to  house,  laboring 
and  praying  with  his  neighbors,  and  inviting  them 
to  attend  religious  worship  on  the  Sabbath. 
When  converted,  one  of  his  first  acts,  although 
he  had  heard  nothing  of  any  such  act  in  others, 
was  to  make  out  a  list  of  all  his  own  associates 
then  living  within  reach  of  his  influence-  For 
(rhe  conversion  of  these   he   determined   to    labor 


350  f»REVAlLlNG  PRAYER 

as  he  had  opportunity,  and  pray  daily.  On  his 
list  were  one  hundred  and  sixteen  names,  among 
whom  were  skeptics,  drunkards,  and  other  indi- 
viduals as  little  likely  to  be  reached  by  Christian 
influence  as  any  other  men  in  the  region.  Within 
two  years  of  the  period  of  the  old  man's  con- 
version, one  hundred  of  these  individuals  had 
made  a  profession  of  religion.  This  account  is 
not  exaggerated ;  the  old  man  is  living,  and  there 
are  a  thousand  living  witnesses  to  this  testimony." 
If  the  facts  in  these  two  statements  were  pos- 
sible in  two  separate  communities,  and  if  actualized 
through  the  efforts  of  Christians,  single  handed, 
how  much  more  ought  we  to  expect  them  through 
the  combined  efforts  of  all  Christians,  in  the  com- 
munity. 

THE   REASON  WHY. 

Let  me  illustrate  why  any  savable  sinner  will 
yield,  if  pressed  to  the  utmost,  before  he  reaches 
a  state  of  heart,  in  which,  his  final  choice  seals 
his  eternal  doom.  In  the  state  prison  there  is  a 
scheme  on  foot  to  break  prison.  The  prison 
keeper  gets  wind  of  it  and  learns  who  is  the  leader 
in  the  plot,  and  demands  of  the  prisoner  that  he 
reveal  to  him  the  whole  scheme.  The  prisoner 
declares  his  absolute  ignorance,  and  absolute  inno- 
cence, of  any  such  scheme.  He  is  taken  into  the 
yard  and  the  keeper  says  to  him,  "  You  know  all 
about  this  matter,  and  you  must  tell  me  all  about 
it."  The  prisoner  swears  to  his  innocence.  The 
hose  is  turned  on  his  almost  nude  form,  and  the 
stream  of  death  chills  him  to  the  marrow  of  his 
bones.  The  hose  is  turned  off,  and  the  demand 
of    the    keeper    is    renewed.    The    prisoner   still, 


AND    INTERCESSORY   PRAYER.  3^ 

vehemently,  protests  his  innocence.  The  hose  is 
again  turned  on  for  five  minutes,  and  the  prisoner, 
in  his  inmost  purpose  to  conceal  the  plot,  begins 
to  weaken  and  says  to  himself :  "  I  can't  stand 
this  much  longer.  It  will  kill  me."  The  hose  is 
turned  off  again,  and  the  demand  is  renewed. 
Still  the  prisoner  declares  his  innocence,  in  hope 
of  escape.  The  third  time  the  hose  is  turned  on 
him,  and  soon  he  throws  up  his  hands,  in  com- 
plete surrender.  Mark,  he  had  the  power  to  stand 
there  until  he  should  have  dropped  dead  in  his 
tracks,  for  he  is  a  free-agent;  but  rather  than 
die,  he  voluntarily  surrenders.  Just  so  with  the 
sinner,  upon  whom  God's  claims  are  pressed— 
whose  conviction  is  an  awful  hell. 

A   HELL   OF   CONVICTION. 

A  poor  infidel  drunkard,  with  such  a  hell  of 
conviction  within  him,  exclaimed  :  "  No  other 
sinner  can  have  sinned  so  damnably  as  I  have 
sinned  !  No  hell  can  be  worse  than  I  endure  ! 
O,  that  I  could  sleep  and  never  wake  again  ! ' 

ANOTHER   INSTANCE. 

Elizabeth  Adamson,  of  England,  whose  sense 
of  guilt  and  condemnation,  when  convicted  for 
sin,  she  declared,  as  compared  to  racking  pains 
of  body  :  "  A  thousand  years  of  this  bodily  suf- 
fering,  and  ten  thousand  more  joined,  are  not  to 
be  compared  to  a  quarter  of  an  hour  of  my  soul 
trouble."  How  long  will  a  sinner  resist  such  con- 
viction ? 

THE   DESPERATE    REBEL   CONQUERED. 

Seemingly,  the  Holy  Spirit,  sometimes,  almost 
compels  sinners  to  yield.  This  power  of  the 
Spirit   becomes   the   power  of  God's  people,   by 


35^  PREVAILING  PRAYER 

enduement.  During  the  revival  at  Utica,  New 
York,  under  the  conduct  of  Mr.  Finney,  a  Mr. 
Weld,  a  young  man  of  great  influence  in  the 
place,  became  bitterly  opposed  to  the  meeting. 
He  v^as  determined  not  to  hear  Mr.  Finney 
preach.  Sunday  morning  he  went  to  church, 
expecting  the  pastor  would  preach.  However, 
Mr.  Finney  preached,  taking  for  his  text :  "  One 
sinner  destroyeth  much  good."  The  preacher 
drew  a  vivid  picture  of  Mr.  Weld,  and  he  was 
pierced  by  the  sharp  arrows  of  truth.  Monday 
night  he  spent  in  his  room,  alternately  walking 
his  room  and  lying  on  the  floor  in  agony,  angry, 
rebellious,  and  yet,  so  convicted  that  he  could 
scarcely  live.  Just  at  day-break,  while  walking 
back  and  forth  in  his  room,  he  said  a  pressure 
came  upon  him  that  crushed  him  to  the  floor, 
and  with  it  came  a  voice  that  seemed  to  com- 
mand him  to  repent,  and  repent  now.  He  said 
it  broke  him  down  to  the  floor,  and  there  he 
lay  till  late  in  the  morning  ;  his  aunt  coming  up 
found  him  on  the  floor,  calling  himself  a  thous- 
and fools,  and,  to  all  appearances  with  his  heart 
all  broken  to  pieces.     He  was  soon  converted. 

ANOTHER   STRIKING  CASE. 

Mention  is  made  of  a  strikingly  similar  case, 
in  a  very  old  book,  entitled  :  ''  The  Holy  Bible," 
of  one  called  "  Saul  of  Tarsus,"  ''  breathing  out 
threatenings  and  slaughter  against  the  disciples 
of  the  Lord  ;  "  and  with  letters  of  authority  to 
Damascus,  from  the  high  priest,  that,  if  he  found 
any  of  this  way,  whether  they  were  men  or 
women,  he  might  bring  them  bound  unto  Jerusa- 
lem.   "  And    as    he    journeyed    he    came    near 


AND    INTERCESSORY   PRAYER.  3^3 

Damascus,  and,  suddenly,  there  shined  round- 
about him  a  light  from  heaven,  and  he  fell  to 
the  earth  and  heard  a  voice  saying  unto  him  : 
Saul,  Saul,  why  persecutest  thou  Me  ?  *  *  And 
Saul  arose  from  the  earth,  and  when  his  eyes 
were  opened  he  saw  no  man,  but  they  led  him 
by  the  hand  and  brought  him  into  Damascus. 
And  he  was  three  days  without  sight,  and  neither 
did  eat  nor  drink."  Did  the  faith  of  the  Church 
for  deliverance  from  their  bloodthirsty  persecutor 
overcome  their  foe  ?  Did  he  yield  to  be  saved  ? 
It  is  stated  that  the  Lord  said  to  Ananias  :  ''Go 
thy  way,"  to  the  house  where  this  smitten  sinner 
is  suffering  the  pangs  of  hell,  and  instruct  him 
how  to  be  saved,  for,  ''behold  he  prayeth."  "And 
Ananias  went  his  way,  and  entered  into  the 
house  and  putting  his  hands  on  him  said  : 
Brother  Saul,  the  Lord,  even  Jesus,  that  appeared 
unto  the  in  the  way,  as  thou  camest,  hath  sent 
me  that  thou  mightest  receive  thy  sight  and  be 
filled  with  the  Holy  Ghost.  And  immediately 
there  fell  from  his  eyes,  as  it  had  been  scales, 
and  he  received  sight  forthwith  and  arose  and 
was  baptized."  How  long  will  sinners  resist  such 
conviction  ?  If  God  convicted  one,  or  more  sin- 
ners thus,  can't  He  convict  any  sinner  thus  ? 
Has  a  sinner  ever  been  thus  convicted  who  did 
not  yield,  if  God's  people  maintained  the  victory 
of  faith,  as  in  the  instances  just  mentioned  ? 

THE    MOST   HOPELESS   SURRENDER. 

In  1857,  during  the  great  awakening  that  began 
in  New  York,  Christians  had  such  power  with 
God,  that  when  they  united  to  pray  for  any  par- 
ticular sinner,  he  was  sure  to  be  converted.     The 


354  PREVAILING  PRAYER 

most  hopeless  and  forbidding,  apparently,  were 
brought  under  its  almighty  power  and  saved.  Men 
felt  impelled  to  pray,  seemingly,  by  an  irresistible 
impulse.  The  union  of  Christians,  engaged  so 
intensely,  in  intercessory  prayer  struck  the  ungodly 
with  amazementy  and  brought  them  to  their  knees 
in  penitence. 

WHAT   HAS    BEEN   MAY   BE   AGAIN. 

The  power  of  the  Holy  Ghost  has,  in  many 
instances,  operated  to  that  degree,  that  as  hardened 
savable  sinners  as  live,  this  moment,  have  been 
saved.  If  the  hardest  of  the  hardened,  have  once 
been  saved  in  answer  to  the  prayer  of  faith,  why 
not  again  ?  Sinners  are  free-agents,  and  the  sin- 
ners who  have  been  saved  (in  these  meetings) 
are  free-agents,  and  yet,  they  have  been  saved 
from  choice,  because  they  wished  and  consented  to 
be  saved. 

Because  some  sinners  have  resisted  unto  their 
eternal  damnation  is  no  evidence  that  the  prayer 
of  faith  might  not  have  been  offered  for  them,  if 
not  in  after  life,  in  early  life. 

MAY  THE  SUBJECT  OF  THE  PRAYER  OF  FAITH  BE  LOST  ? 

'Tf  the  prayer  of  faith  is  once  offered,  in  behalf 
of  a  sinner,  can  that  sinner  be  eternally  lost?" 
Yes,  if  doubt  gets  into  the  hearts  of  Christians, 
but  not  if  the  victory  of  faith  is  maintained.  He 
cannot  because  he  will  not. 

NO    COMPULSION. 

*'  But,"  says  one,  *'  that  is  practically  com- 
pelling the  sinner  to  be  saved."  Then  every 
sinner  who  has  ever  been  saved  has  been 
practically  compelled  to  be  saved,  for  every 
sinner  who  has  ever  been   saved,   has  been  so 


AND  INTERCESSORY  PRAYER.  355 

pressed,  by  the  Holy  Ghost,  in  answer  to  the 
prayer  o  f  faith,  and  so  pressed  by  the  Church, 
that  he  yielded.  ''But,"  says  another,  ''that  is 
practically  relieving  the  sinner  of  responsibility." 
Then,  e^^ery  sinner  who  has  ever  been  saved, 
has  been  practically  relieved  of  responsibility. 
Nay,  so  far  is  the  sinner  from  being  relieved  of 
all  responsibility  that  he  is  compelled  to  decide 
his  own  eternal  destiny  —  to  determine  whether 
heaven  shall  be  his  home,  or  hell  his  prison  for- 
ever and  ever.  If  you  can  persuade  a  voter,  as 
you  may,  to  leave  his  political  party  before  he 
becomes  so  wedded  to  his  party  that  he  cannot 
be  persuaded  to  change  his  relations,  is  that 
compelling  him  to  change  his  relations  ?  Is  that 
practically  relieving  him  of  responsibility  ?  No 
one  will  say  it  is,  either.  If  you  can  persuade  as 
you  may,  a  sinner  to  leave  the  Devil's  party  be- 
fore he  becomes  so  wedded  to  the  party  that  he 
cannot  be  persuaded  to  change  his  relations,  is 
that  compelling  him  to  change  his  relations  ?  Is 
that  practically  relieving  him  of  responsibility  ? 
No  one  will  say  it  is,  either. 

AS   THE   SINNER  NEARS   "tHE   DEAD   LINE;"      WHAT? 

What  about  the  prayer  of  faith  for  the  sinner, 
just  as  he  reaches,  or  is  about  to  reach,  the 
irreversible  point  in  moral  obduracy  ?  If  faith 
for  his  salvation  is  perfect,  before  he  reaches 
that  point,  he  will  not  reach  it,  and  of  course 
will  be  saved.  If  he  reaches  it  before  faith  for 
his  salvation  is  perfect,  of  course  he  is  eternally 
damned,  and  faith  cannot  be  exercised  for  his 
salvation.  The  Holy  Spirit  will  help  us  to  pray 
for  a  sinner  until  the  sinner  reaches  the  point  of 


356  PREVAILING   fRAYER 

irreversible  moral  obduracy,  but  v^hen  that  point 
is  reached  the  ministries  of  the  Holy  Ghost,  for 
that  sinner,  forever  cease. 

A  PROPER  VIEW   OF   CHRISTIAN   RESPONSIBILITY. 

This  gives  us  a  proper  vievi^  of  the  responsi- 
bility of  Christians,  regarding  the  salvation  of 
sinners,  and,  never  until  Christians  understand, 
and  vi^ill  meet  their  obligations,  by  the  grace  of 
God,  will  this  world  be  brought  to  repentance. 
Until  the  sinner  is  so  pressed,  by  the  Holy  Ghost, 
in  the  efforts  of  the  Church,  that  he  either  yields 
and  is  saved,  or  resists  unto  his  irrevocable 
damnation,  there  is  still  a  fearful  responsibility  on 
the  Church  regarding  his  salvation,  as  well  as 
upon  himself.  If  he  yields,  and  is  saved,  the 
responsibility  of  the  Church  ceases,  as  to  his 
conversion.  If  he  rejects  his  last  call  the  responsi- 
bility of  the  Church  forever  ceases,  as  far  as  any 
effort  to  save  him  is  concerned. 

EVERY    CHILD-SINNER    MAY    BE    BROUGHT    TO 
REPENTANCE. 

Whether,  or  not,  prayer  may  prevail  for  the 
salvation  of  any  sinner,  depends  on  the  time  in 
his  life,  or  the  degree  into  which  he  has  gone  into 
sin,  when  the  prayer  is  offered.  There  can  be 
no  question,  I  think,  as  to  whether  any  child-sm- 
ner,  say  at  the  age  of  eight,  or  ten,  can  be  brought 
to  repentance.  The  power  of  prayer  and  Chris- 
tian persuasion  over  the  child  may  be  absolute. 
A  devoted  Christian  mother  related  to  me  the 
following .  She  had  a  little  son,  five  years  of  age, 
who  was  a  veritable  little  tiger.  He  was  desper- 
ately willful  and  disobedient,  and  was  more  than 
a  match  for  his  mother.     In  her  great  grief,  one 


AND   INTERCESSORY   PRAYER.  35/ 

day,  she  went  to  her  knees  before  God  and  asked 
in  faith  that  God  would  change  his  nature.  She 
prevailed  and,  without  the  child  knowing  any- 
thing of  what  his  mother  had  done,  he  was 
changed  from  the  tiger  to  the  lamb,  and  ever 
since,  to  the  time  she  related  the  fact  to  me,  he 
had  been  an  affectionate  and  dutiful  child.  If 
Christians  would  do  their  duty,  is  there  a  child, 
or  youth,  that  could  not  be  brought  to  Christ  ? 
If  there  is  not,  how  far  short  have  Christians 
come  of  their  duty  to  God  and  the  unsaved. 
Brethren,  are  we  dead  or  alive  ? 

TRANSFERRED    RESPONSIBILITY. 

As  the  child  advances  in  sin,  if  faith  is  not 
increased,  the  prayer  of  the  parent,  or  Christian, 
loses  more  and  more  its  power  over  the  child  till, 
by-and-by,  that  power  is  utterly  and  eternally 
lost.  I  have  no  question  but  that  the  Holy  Spirit 
would  help  any  Christian  to  offer  the  prayer  of 
faith  for  any  child.  As  to  the  salvation  of  the 
child  the  whole  of  the  responsibility,  practically, 
is  upon  the  Church.  As  to  the  adult  sinner,  when 
the  claims  of  the  Gospel  are  so  pressed  upon  him 
as  to  force  him  to  a  final  decision — the  supreme 
decision  of  his  probationary  life,  and  he  says  :  I 
will  not  yield,  the  Church  is  relieved  of  all  respons- 
ibility, as  to  any  future  action,  and  the  sinner 
becomes  solely  responsible  for  the  loss  of  his  soul. 
Thus,  as  to  the  salvation  of  a  soul,  in  the  begin- 
ning of  his  probationary  life,  the  responsibility  is 
practically,  entirely  with  the  Church ;  while  at  the 
close  of  his  probationary  life  it  rests  entirely  with 
the  probationer.  Thus  the  responsibility  is  trans- 
ferred, gradually  from  one  to  the  other.    You  can 


358  PREVAILING    PRAYER 

prevail  for  and  with  a  child  at  the  age  of  ten 
years,  while,  if  he  lives  in  sin  seventy-five  years, 
you  may  not  be  able  to  do  so.  You  may  prevail 
for,  and  with  a  sinner  to-day,  while  you  may  not 
to-morrow.  You  might  have  prevailed  for  and 
with  sinners  one  year  ago,  while  you  may  not 
to-day.  All  may  be  saved  if  taken  hold  of  by  the 
Church  in  time.  How  great  the  responsibility  of 
Christians !  O,  parents,  what  an  incentive  to  drop 
upon  our  knees,  this  moment,  and  stay  there, 
wrestling  for  our  loved  children,  as  for  our  own 
lives,  lest  to-morrow,  nay,  lest  sixty  minutes  hence 
may  be  too  late — eternally  too  late!  Every  day 
the  child  continues  in  sin,  the  greater  the  power 
of  sin  over  him  and,  consequently,  the  less  is  the 
power  in  prayer  over  him,  or  the  more  difficult  it 
becomes  to  offer  the  prayer  of  faith  for  his  sal- 
vation. 

Christian  wife,  whose  husband  is  unsaved,  other 
things  being  equal,  the  time  for  you  to  prevail 
most  easily  for  his  salvation  is  now.  O,  my  God 
help  us  to  seize  upon  the  first — the  first  oppor- 
tunity !  O,  how  should  every  Christian  wrestle  for 
every  undamned  soul,  within  the  reach  of  his 
prayers !  If  we  can  ever  prevail  in  prayer  for  a 
sinner,  we  can  now — and  now  easier,  other  things 
being  equal,  than  at  any  future  time.  As  the 
moments  go  by,  our  chances  to  prevail  lessen, 
because  the  subject  of  our  prayers  grows  harder 
in  sin,  and  more  confirmed.  The  power  of  sin 
over  him  increases  every  7noment  I 

YES,   IS   THE   ANSWER. 

If  the  foregoing  statements  are  true,  then  yes 
is  the  unqualified  answer  to  the  questions:  "May 


AND    INTERCESSORY   PRAYER.  359 

the  prayer  of  faith  be  offered  for  any  savable 
sinner  ?  and,  the  prayer  of  faith,  having  been 
offered,  may  he  be  brought  to  repentance  ? 

OBJECTION   TO   THE    OBJECTOR's    OBJECTION. 

But,  says  one,  ''  I  cannot    accept   that    theory, 
because  the  sinner  is   a    free-agent,  and,  he    may 
resist  all  influences  that  may  be  brought    to  bear 
on   him,  and,  hence,    we  cannot    believe    that    he 
really  will  be  saved.     But,  I'll  tell  you  what  I  do 
believe.     I  believe  that  God    is   willing  and    able, 
to  save  all  who    will    come   to    Him."     I    answer, 
thousands    of   unsaved  men    and    women    believe 
that  God  is  willing  and  able  to  save  them,  and  all 
savable  sinners,  if  they  will  but  come  to  Him,  and 
the  devils  in  hell  believe  the  same  ;  and    that    is 
as  far  as  the  faith  of  multitudes,  in  the    Church, 
goes.     Saul,  and  his   army   behind    him,    believed 
that  God  was  able  to  give  them  the  victory   over 
their  enemy,  but  David  believed  that  he  actually 
would  do  it  I    See  the  difference  ?     How  few,  ex- 
ceedingly  few,  when  praying  for  a    revival,  basing 
their  faith  solely  on  the  Word  of  God,  believe  that 
God  will  actually  save  sinners.     We    must   distin- 
guish between  belief,  common  to  men  and  devils, 
and  a  real  saving  faith.     I  ask  the  sinner  :     ''Do 
you  believe  that  God    is    willing   to    save   you  ?" 
*'  Yes."     "  That  He  is  able  to  save  you  ?  "     "Yes." 
That    is    simply    belief  — a    faith,    in    its    nature, 
common  to  all  men  (the  nature   of   the   belief  of 
all  men  is  the  same,  whatever  be  its  object) .     As 
he  grips  the  promise  of  God    with    all    his    mind 
and  heart,  I  ask  him  :  "  Do  you  believe  that  God 
$aves  you   this   moment  r     He  joyfully   answers  ; 


360  PREVAILING   PRAYER 

"Yes."     That  is  faith.    It  claims  the  i-^//-evidential 

answer  now. 

YOU  can't  believe  for  what  you  concede  may  be 

IMPOSSIBLE. 

If  your  theory  is  correct,  you  can't  believe 
that  a  single  soul  will  be  saved,  and  to  pray 
that  sinners  may  be  saved  is  erroneous,  and  a 
mockery  of  God.  Can  you  believe  for  what  you 
concede  may  be  2>;^possible  ?  How  can  you  have 
faith  that  God  will  save  sinners  while  you  con- 
cede that  they  may  choose  not  to  be  saved  ? 
How  can  you  believe  that  God  will  so  convict  a 
sinner  that  he  will  yield,  and  be  saved,  while  you 
disbelieve  it  ?  V/hile  there  is  a  questioning,  there 
is  doubt,  and,  where  there  is  doubt  there  is  a 
want  of  adequate  faith.  Where  there  is  an 
acknowledged  possibility  that  sinners  will  7iot  yield, 
there  cannot  be  faith  that  they  will.  There  cannot 
be  faith  while  it  is  conceded  that  the  effort  7nay 
be  a  failure — that  there  is  no  infallible  basis,  upon 
which  faith  may  rest  and  triumph. 

ONE   OR   THE    OTHER. 

To  be  consistent  you  must  take  the  ground, 
that  it  is  ^;;^possible  to  believe  that  any  sinner 
will  certainly  be  saved  ;  or,  the  ground,  that  faith 
may  be  exercised  for  the  certain  conversion  of 
any  savable  sinner.  There  is  no  intermediate 
ground.  You  can  either  believe,  or,  you  cannot, 
that  God  will  save  sinners.  If  you  simply  pray 
God  to  convict  sinners,  you  pray  for  what  He 
has  already  done,  and  your  prayer  is  useless. 

If  you  pray  God  to  so  convict  sinners  that 
they  will  yield  and  be  saved,  that  is  ftdly  equiv- 
alent  to    asking    Him    to   save   them.     That    is 


AND    INTERCESSORY   PRAYER.  361 

conceding  all  I  claim.  It  fully  sustains  the  doctrine 
I  teach  ;  for,  if  the  prayer  of  faith  may  be  offered 
for  one  sinner,  undamned,  how  do  you  know 
that  it  may  not  be  offered  for  any  sinner,  un- 
damned ? 

A   DIFFICULTY   IN   YOUR  WAY  ? 

"But,"  you  say,  "some  sinners  are  far  more 
hardened  and  persistent  in  sin  than  others." 
True,  but  the  convicting  power  of  the  Holy  Ghost 
is  absolutely  tcnlimited,  and.  He  can  so  help  Chris- 
tians to  believe  His  Word,  that  they  can  believe 
for  the  effectual  conviction  of  any  savable  sinner. 
Being  omnipotent,  He  can  as  easily  bring  the  wick- 
edest sinner  in  the  world  to  repentance,  as  the 
most  yielding.  Of  course  it  requires  a  greater 
effort  by  the  Church  at  the   throne   of  grace. 

THE   THEORY   UNWORTHY   OF   CONFIDENCE. 

We  may  not  believe  that  God  will  save  sinners, 
independently  of  their  own  prayer  of  faith  for 
pardon,  but,  we  may,  before  the  sinner  is  saved, 
''know  that  we  have  the  petitions  that  we  desired 
of  Him" — the  answer  that  the  sinner  will  be  saved. 
The  millions  of  instances  in  which  the  prayer  of 
faith  has  been  answered  for  the  effectual  conviction 
of  sinners,  and,  in  which  the  Divine  assurance, 
that  they  would  be  saved  has  been  received,  pre- 
viously to  the  conversion  of  such  sinners,  prove  the 
theory  of  the  objector  unworthy  of  confidence. 

ADVICE. 

My  advice  is  that  while  you  entertain  your 
present  theory  never  again  to  ask  God  to  revive 
His  work,  for,  you  ca7inot_  believe  for  it,  inasmuch 
as  a  revival  always  implies  the  convei'sion  of  sin- 
ners, and  sinners  are  not  mere  machines,  but  free- 
24 


362  PREVAILING   PRAYER 

agents,  and  they  may  not  yield,  hence  you  cannot 
believe  for  a  revival,  because  you  cannot  believe 
for  what  you  concede  may  not  be,  and,  without 
faith,  it  is  impossible  to  please  God  ;  and,  more, 
as  a  revival  is  conditioned  on  Jaith  it  cannot  be 
had.  Can  we  believe  for  a  revival,  or  can  we 
not  ?  If  we  cannot,  then  let  us  stop  mocking  God, 
by  asking  Him  for  a  revival.  But,  we  all  know 
that  we  ca7i  and  have  believed  for  a  revival,  and 
God's  people  have  done  so  millions  of  times.  To 
doubt  the  certainty  of  the  possibility  of  a  revival, 
or  the  certain  conversion  of  sinners  is  to  violate 
one  of  the  most  important  conditions  of  a  revival, 
and  make  it  impossible.  According  to  your 
theory  you,  or  any  one  else,  cannot  believe  for 
a  revival,  or  that  a  single  sinner  will  ever  be 
saved,  in  ALL  timCy  for,  according  to  your  theory 
you  have  no  evidence  that  another  sinner  will  ever 
yield  and  let  God  save  him  ;  and  you  can't  believe 
for  that,  of  which,  you  have  no  evidence.  The 
Word  of  God  only  is  the  basis  of  faith,  and  if  the 
Word  of  God  does  not  warrant  you  in  believing 
for  the  absolutely  certaiji  effectual  conviction  of  sin- 
ners, you  cannot  believe  for  it,  and  hence,  no  sinner 
will  ever  be  saved  in  answer  to  your  prayer,  for 
you  cannot  believe  for  a  contingency,  or  an  uncer- 
tainty, or  for  what  may  not  be;  you  can  ovAy  hope 
so,  and  that  never  brought  a  soul  to  Christ. 

CONSISTENCY. 

To  be  consistent  you  must  put  up  a  prayer 
something  as  follows  :  "  O,  Lord,  if  Thou  canst 
revive  Thy  work  I  pray  Thee  do  so.  If  sinners 
will  yield  their  hearts  to  Thee,  (I  have  no  idea 
whether  they  really  will  or  not)  I  pray  Thee  save 


AND     INTERCESSORV    PRAYER.  363 

them."  It's  the  old  prayer  of  doubt :  '*  If  Thou 
canst  do  anything,  have  compassion  on  us  and 
help  us;"  to  which  the  Lord  Jesus  answers  "// 
thou  canst  believe ;  ALL  things  are  possible  to 
him  that  believeth!' 

MAY    FAITH    FAIL   OF    ITS    OBJECT  ? 

But  has  not  the  prayer  of  faith  been  offered 
for  a  revival  —  i.  e.,  for  the  salvation  of  sinners, 
and,  yet  sinners  were  not  saved  ?  I  answer  most 
certainly  ;  because  unbelief  got  into  the  heart  and 
crowded  out  faith,  because  the  revival  did  not 
come  as  soon  as  was  expected. 

objector's   theory  AND    PRACTICE    CONTRADICTORY. 

I  wish  to  illustrate  how  your  theory  and  prac- 
tice contradict  each  other.  A  brother  C,  a  local 
preacher  assisting  in  a  meeting,  told  me  how, 
many  years  ago  he  had  received  the  answer  to  his 
prayer  for  the  conversion  of  his  sister,  two  years 
before  she  was  saved.  He  carried  this  assurance 
all  these  two  years.  In  one  of  the  meetings,  in 
which  I  had  said,  that  we  could  prevail  with  God 
to  save  sinners,  if  we  would,  this  same  brother, 
on  his  knees  in  prayer,  told  the  Lord  how  that 
sinners  were  not  mere  machines  and  that  if  they 
did  not  wish  to  be  saved  we  could  not  expect 
them  to  be  saved.  But,  a  few  evenings  after,  in 
a  meeting  of  great  power,  he  exclaimed  with 
great  vehe^nence,  and  in  the  most  confident  tones  : 
"  We  know  that  Thou  wilt  save  !  We  know  that 
Thou  wilt  save  to-ni^ht !  "  The  brother  s  prayer 
was  orthodox  but  his  teaching  was  heterodox. 

WHO    IS    SUFFICIENT    FOR   THESE   THINGS  ? 

How  almost  overwhelming  the  responsibility 
of  Christians ! !     Who  is  sufficient  for  these  things  ? 


364  PREVAILING   PRAYER 

Only  they  who  are  mightily  helped  by  God  !  If 
I  may  offer  the  prayer  of  faith  for  a  sinner,  and 
do  not,  then  what?"  But  I  have  prayed  and 
believed  for  the  salvation  of  my  husband,  child, 
etc.,  and  yet  that  loved  one  is  not  saved."  If 
you  have  really  offered  the  prayer  of  aith  for 
your  loved  one,  and  mainiam  the  victory  f  faith, 
your  loved  one  will  certainly  be  saved.  A  measure 
of  faith,  or  a  partial  faith,  is  not  enough.  It 
must  be  complete  for  its  object. 

HOW   SHALL   WE   MEET   PRESENT   RESPONSIBILITY  ? 

Do  you  believe  that  it  is  the  will  of  God  that 

all  the  savable  sinners  in should  be  saved  ? 

Do  you  believe  i    is  possible  for  the  Holy  Ghost 

to  so  convict  any  savable  sinner  in that  he 

will  gladly  and  freely  yield  his  will  to  God's  will 
to  be  saved  ?  Do  you  believe  that  the  Holy  Ghost 
can  so  help  us,  as  that  we  may  prevail  with  God, 
by  united  prayer,  so  as  to  secure  the  operations 
of  the  Holy  Ghost  to  that  extent,  that  one  soul 
will  be  saved  ?  What  do  you  say  brethren  ?  You 
know  that  it  is  possible  !  If  for  one  why  not  for 
two  ?  Five  ?  Ten  ?  Twenty  ?  Fifty  f  Why  not  f 
Do  you  believe  it  possible  for  us  to  so  prevail 
this  afternoon  in  the  behalf  of  sinners  ?  Brethren, 
the  only  way  for  us  to  meet  our  present  responsi- 
bility to  God,  and  the  unsaved,  is  to  pay  the 
price  and  prevail,  here  and  now  I 

*'  Christ  stood  in  the  light,  which  my  eye  could  not  see, 

But  a  bright  ray  passed  down  from  His  Spirit  to  me  ; 
Wherever  I  wandered,  'twas  with  me,  and  when 

I  prayed  for  a  soul,  it  shed  light  on  it  then. 
•J  touch  through  thy  hand,'  said  the  Saviour  to  me, 

'And  that  which  I  touch  shall  never  get  free. 
*  Go,  touch,  then,  the  sinner — go  whisper  My  word. 

Though  thou  canst  not  see  Me,  I'm  there '  saith  the  Lord." 


LECTURE  XX. 

PREVAILING  PRAYER  AND  INTERCESSORY  PRAYER  ; 

OR,   WHAT  FOLLOWS  THE  USE  OF  PRIESTLY 

PRIVILEGE  AND  POWER. 

In  the  first  lecture  on  this  subject  I  dwelt  on 
the  nature,  privilege  and  power  of  intercessory 
prayer.  In  the  second,  I  endeavored  to  answer 
the  question  :  "  May  the  prayer  of  faith  be  offered 
for  any  sinner  who  has  not  sinned  away  his  day 
of  grace?"  In  this,  the  third  lecture  on  inter- 
cessory prayer,  I  will  present,  mostly,  illustrations 
of  the  power  of  intercessory  prayer,  and  endeavor 
to  answer  the  question:  To  what  extent  may 
Christians  offer  the  prayer  of  faith  for  a  com- 
munity ?  In  other  words,  to  what  extent  may  a 
community  be  brought  to  repentance  and  sal- 
vation ? 

SAUL   OF   TARSUS. 

Following  are  given  several  illustrations  of  the 
power  of  intercessory  prayer.  There  is  no  question 
in  my  own  mind,  as  to  whether,  or  not,  Saul  of 
Tarsus  was  stricken  to  the  earth  by  the  power  of 
God,  in  answer  to  the  prayers  of  the  Church. 
Not  that  they  asked  deliverance  from  their  re- 
lentless enemy,  in  the  mode  in  which  it  came.  So 
far  as  we  know,  under  the  dispensation  of  the 
Spirit,  God  the  Father,  never  saves,  but  in  answer 
to  the  triple  intercession  of  Christ,  the  Holy 
Spirit,  and  the  Church.  Granted  that  this  state- 
ment is  correct,  then  Saul  was  brought  to  repent- 

[365] 


366  PREVAILING  PRAYER 

ance  in  answer  to  prayer.  No  person  in  Judea 
at  the  time  of  his  conviction  and  conversion, 
attracted  the  attention,  and  engaged  the  so- 
licitude of  the  Church,  as  did  Saul  of  Tarsus. 
All  eyes  were  turned  toward  him,  as  the  most 
cruel  and  bloodthirsty  of  their  enemies.  The 
thought  of  Christians  was  largely  upon  him. 
Doubtless,  his  course  was  the  topic  of  frequent 
conversation.  How  could  these  things  be  with- 
out calling  to  remembrance  the  injunction  of 
the  Master:  "Love  your  enemies,  bless  them 
that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  which  despitefully  use  you 
and  persecute  you."  It  is  impossible,  consistently, 
to  conceive  that  the  Church  did  not  pray  for 
Saul  of  Tarsus,  simply,  because  under  such  cir- 
cumstances, to  Christians,  prayer  is  the  natural, 
chief  and  most  effective  means  of  defence  and 
support,  and  of  the  overthrow  of  their  enemies. 
The  same  power  that  came  on  the  day  of  Pente- 
cost, in  answer  to  prayer,  that  paralyzed  the 
multitude  of  God's  enemies,  was  the  power  that 
subdued  the  all  but  invincible    Saul   of  Tarsus. 

MOODY   AND   THE   SCOTCH    INFIDEL. 

A  few  years  ago,  when  Mr.  Moody  was  in 
Scotland,  in  one  of  the  services  a  friend  pointed 
out  to  him  a  young  Scotch  infidel,  who  was  presi- 
dent of  an  infidel  club,  and  of  whom  Mr.  Moody 
enquired:  *'Are  you  thinking  about  your  soul?" 
The  young  skeptic  replied :  "  How  do  you  know 
I've  got  one?"  Mr.  Moody  afterward  said:  "I 
thought  It  was  no  use  trying,  and  then  I  thought ; 
nothing  is  too  hard  for  God.  I  asked  him  if  I 
might  pray  for  him."     Said  he:   ''You  may  pray 


AND    INTERCESSORY   PRAYER.  367 

if  you  like.  Try  your  hand  on  me."  "  I  got  down 
on  my  knees  and  prayed  for  him.  His  head  was 
held  up,  and  his  eyes  did  not  notice  me,  and  he 
seemed  to  say  to  the  people  that  my  prayers  did 
not  affect  him  at  all.  For  six  long  months  prayers 
were  offered  daily,  in  the  prayer  meetings  for 
this  infidel.  A  little  over  a  year  afterward,  I  got 
a  letter  which  stated,  that  the  infidel  was  at  the 
foot  of  the  cross,  crying  for  mercy.  Soon  after, 
he  became  the  leader  of  a  meeting,  every  night. 
Many  of  the  members  of  the  infidel  club,  of  which 
he  had  been  president,  were  converted. " 

A   SEVEN-FOLD   ANSWER. 

When  I  was  a  boy  at  home,  there  came  into 
the  community,  as  an  evangelist,  a  young  woman, 
who  received,  among  many  other  answers  to 
prayer,  that  of  which  I  shall  now  speak.  As  she 
went  to  her  room  one  night,  after  the  close  of 
the  service,  there  was  begotten  in  her  heart  a 
wonderful  spirit  of  prayer,  for  her  six  brothers 
and  one  sister,  at  home — all  unsaved.  The  Holy 
Spirit  pressed  her  to  her  knees,  and,  hour  after 
hour,  till  three  o'clock  in  the  morning,  when  the 
sweet  assurance  came — the  answer  that  God  had 
saved  them  all.  She  was  not  disappointed  when 
the  next  letter  came  from  home,  to  hear,  that 
indeed  they  were  all  saved — that  very  night,  and 
saved  while  she  wrestled  on  her  knees,  over  one 
hundred  miles  away  from  home.  While  the  Holy 
Spirit  pressed  her  to  pray  in  her  room  alone,  and 
away  from  home,  He  also  pressed  the  father  of 
the  unsaved  children  to  pray  for  them  too,  and  at 
the  family  altar,  the  burden  for  the  salvation  of  his 
children  became  so  great,  that  he   could   not  get 


368  PREVAILING   PRAYER 

rid  of  It,  but  by  casting  it  on  the  Lord.  O,  what 
a  heaven  below,  was  that  home,  when  father  and 
all  the  children  were  saved  and  journeyed  to  the 
skies  in  blessed  fellowship  !  The  lady  of  whom 
I  speak  is  the  present  wife  of  the  Rev.  H.  D. 
Jordan  of  the  Michigan  Annual  Conference  of  the 
M.  E.  Church. 

A   VERY   WICKED    HUSBAND   SAVED. 

The  following  statement,  of  a  remarkable 
answer  to  prayer,  was  one  in  which  I  felt  a  deep 
interest,  inasmuch  as  I  was  present  when  the 
answer  was  realized,  in  the  conversion  of  a  husband, 
for  whose  salvation  his  wife  had  prevailed  with 
God.  The  answer  was  received,  if  I  remember 
correctly,  about  two  weeks  before  it  was  actualized 
in  her  husband's  conversion.  Sometime  after, 
wishing  to  learn  what  I  could  of  the  experience 
of  the  lady,  during  the  struggle  for  victory  at  the 
throne  of  grace,  wrote  her,  asking  the  following 
questions,  (i.)  "Why  did  you  not  prevail  with 
God  for  your  husband's  conversion  before  you  did?" 
Answer, — 'T  think  the  reason  I  did  not  prevail 
with  God  sooner,  was  because  I  did  not  believe  for 
it.  I  would  get  to  looking  at  his  sins  and  doubt." 
(2.)  ''Do  you  think  you  might  have  prevailed 
years  before  you  did?"  Answer. — *' I  do  think  I 
might  have  prevailed  years  ago  if  I  had  only 
known  the  way  of  believing,  without  so  much 
doubting,  or  unbelief."  (3.)  "  Did  you  ask  God 
to  convert  him,  or  simply  to  so  convict  him  that 
he  would  yield?"  Answer. — 'T  asked  God  both 
to  save  and  to  convict  until  he  could  not  rest — 
until  he  would  yield."  (4.)  "  Did  you  resolve  on 
victory,  at  any  cost?"     Answer. — "I  do  not  think 


AND    INTERCESSORY    PRAYER.  369 

I  resolved  on  victory,  and  yet,  the  cry  of  my  soul 
was :  '  Lord^  I  will  not  let  Thee  go  except  Thou 
bless  me';  and  for  weeks  this  was  the  constant 
cry  welling  up  from  my  soul.  I  was  reading  con- 
cerning the  children  of  Israel  and  the  promise : 
*  There  shall  not  a  hoof  be  left  behind',  took  hold 
of  me  in  such  a  way  that  I  knew  it  was  of  the 
Lord,  and  that  it  was  for  mCy  and  I  was  content. 
But  the  waves  of  intemperance  were  surging  higher 
and  higher,  and  threatening  to  sweep  him  away 
entirely,  and  I  began  to  look  for  another  promise. 
One  day  I  was  riding  with  my  husband,  and  I 
had  such  a  spirit  of  prayer  for  him  that  it  seemed 
I  would  literally  die.  How  I  wept  and  prayed 
behind  my  veil,  and,  all  in  a  moment,  I  felt,  O, 
so  gloriously  happy  !  and  the  promise  :  *  Thou,  and 
thy  house,  shall  serve  God',  came  sweeping  into 
my  soul,  and  I  took  hold  of  it,  seemingly,  with 
my  whole  being.  Then  I  felt  like  shouting  and 
praising  God.  I  kept  thinking  ;  now  will  the  Lord 
save  him  soon,  or  will  I  have  to  wait  ?  So  I 
resolved  to  prove  Him.  I  therefore  said  :  *  Lord, 
if  he  is  to  be  saved  in  a  week,  or  two,  let  him 
ask  me  to  stop  here  to  a  Free  Methodist  meet- 
ing, (he  did  not  like  these  people),  and  when 
we  came  to  the  church  he  said;  T  think  we  had 
better  stay  to  the  meeting  to-night:  Will  you?' 
I,  of  course,  said  yes.  I  did  not  think  he  would 
be  saved  at  this  meeting,  but  felt  confident  he 
would  soon  yield,  either  at  home,  or  at  our  church. 
Mrs.  A.  and  I  were  talking  about  the  meetings, 
and  she  asked:  'How  do  you  feel  about  your 
husband  ?  I  thought  a  moment,  and  the  Lord 
seemed  to  reveal  to  me,  then  and  there,  that  he 


370  PREVAILING   PRAYER 

would  be  saved  yet  that  week,  and  I  said :  '  1 
feel  that  he  will  be  saved  yet  this  week',  and  he 
was.  O,  the  assurance  came  to  me  instantane- 
ously !" 

THE    INFIDEL   DRUNKARD    SAVED. 

The  following  remarkable  instance,  of  the 
power  of  united  intercessory  prayer,  given  by 
Rev.  W.  W.  Patton,  D.  D.,  in  his  book  on 
"  Prayer  and  its  Remarkable  Answers,"  is  of 
peculiar  Interest."  A  certain  man  was  of  Christian 
parentage,  the  son  of  an  exceptionally  devoted 
mother.  He  acquired  an  appetite  for  strong 
drink,  from  using  it  medicinally,  became  Intem- 
perate, abandoned  his  Christian  hope  and  faith, 
and,  to  human  judgment,  was  utterly  abandoned 
of  God.  For  twenty  years,  his  Christian  friends 
prayed  for  him,  against  all  probabilities,  and 
hoped  against  all  evidences.  A  heavy  affliction 
having  befallen  him,  in  consequence  of  his  intem- 
perate life,  these  friends  hoped  that  it  might  be 
made  the  occasion  of  his  deliverance.  They 
asked  for  him  the  prayers  of  a  company  of 
Christian  ladies,  entire  strangers  to  him.  To  this 
day  he  Is  unknown  to  them,  in  name  or  person. 
He  lived  three  hundred  miles  distant  from  fehem. 
His  history  was  detailed  to  them,  and  they 
resolved  to  concentrate  prayer  upon  him,  for  a 
time,  and  see  what  God  would  do.  They  prayed 
specifically  for  his  moral  reform,  for  his  conver- 
sion as  a  child  of  the  covenant.  They  persisted 
in  prayer,  agreeing  that  each  one  should  bear 
him  on  her  heart,  in  secret  communion  with  God. 
Among  these  ladles  were  some  who  have  had  a 


AND    INTERCESSORY  PRAYER.  37I 

remarkable  experience  of  success   in   intercessory 
prayer. 

The  result  is  soon  told.  At  about  the  time 
his  case  was  first  named  to  that  praying  circle, 
with  no  knowledge  on  his  part  that  they  were 
interested  in  him,  he  suddenly  dropped  the  use 
of  intoxicating  drinks,  and  from  that  hour  he 
has  been  absolutely  free  from  the  alcoholic  crav- 
ing. Within  a  week  the  cavils  at  religious  doc- 
trines ceased.  Then  his  prejudice  against  Christian 
usages  and  people  gave  way.  The  coat  of  mail, 
which  he  had  worn  for  twenty  years,  dropped 
frogi  him,  and  his  heart  lay  bare  to  the  power 
of  truth  and  of  the  Holy  Spirit.  His  childhood's 
faith  returned  to  him,  freighted  with  the  teach- 
ings, the  songs,  and  the  prayers  of  a  sainted 
mother.  Then  followed  a  period  of  profound 
despair.  *  No  other  sinner '  said  he  '  can  have 
sinned  so  damnably  as  I  have  sinned.  No  hell 
can  be  worse  than  I  endure.  O,  that  I  could 
sleep  and  never  wake  again  ! '  For  ten  days  or 
more,  this  despair  continued,  prayer  being  made 
for  him  without  ceasing.  He  seemed  unable  to 
pray  for  himself.  He  begged  like  a  child  to  be 
taught  how  to  pray.  His  locked  lips  were  like  a 
premonition  of  the  retributive  speechlessness  of 
guilt  at  the  day  of  judgment."  He  was  gloriously 
saved. 

TO    WHAT   EXTENT   MAY    FAITH    AND    WORKS    BRING    A 
COMMUNITY   TO   CHRIST? 

This  Is  no  idle,  or  unimportant  question.  Upon 
the  view  we  take  of  it  hangs,  directly,  and  indi- 
rectly, eternal  destinies,  for  weal  or  woe.  If  we 
take  the   view  that,  comparatively,  Christians   are 


372  PREVAILING  PRAYER 

almost  wholly  irresponsible  for  the  salvation  or 
damnation  of  sinners — that  sinners  are  almost 
entirely  responsible  for  their  own  salvation,  or 
damnation  ;  then  Christians  will  care  but  little, 
whether  sinners  will  be  eternally  saved  or  eternally, 
damned.  But  if  it  is  seen,  that  if  Christians  will 
put  forth  all  reasonably  possible  effort  to  bring 
sinners  to  Christ,  that  all  savable  sinners  may  be 
converted,  then  there  will  be  such  a  realization  of 
the  responsibility  of  Christians  as  will  lead  them 
to  put  forth  such  effort. 

ONE   AGAINST   THE    MULTITUDE. 

The  late  Rev.  J.  T.  Iddings  of  the  Michigan 
Annual  Conference  of  the  M.  E.  Church,  gave 
me  the  following  facts.  While  serving  a  Church 
in  the  State  of  Indiana,  before  he  came  to 
Michigan,  a  lady  came  to  him  and  asked  him  to 
go  and  conduct  a  special  service  in  the  com- 
munity where  she  lived  —  a  rural  district.  She 
had  prayed  long  and  earnestly  that  God  would 
save  her  neighbors,  and  God  had  assured  her 
that  he  would.  She  said  to  Mr.  Iddings  :  "There 
is  a  Universalist  family  of  twelve,  who  are  the 
most  influential  family  in  the  neighborhood.  If 
they  can  be  saved  first,  then  their  neighbors  will 
follow."  The  meeting  began  on  a  Monday  even- 
ing. Before  the  first  service  closed  thirty  came 
forward,  as  seekers,  and  twelve  of  the  thirty  were 
the  members  of  the  Universalist  family!  Just 
before  the  close  of  the  service  that  night  this 
praying  woman,  in  her  testimony  said  with  a 
joyful  heart  :  "  I  knew  in  whom  I  had  trusted  ! 
I  knew  that  God  would  do  the  work  ! "  The 
work   went   on    for   five   consecutive    nights   and 


AND     INTERCESSORY    PRAYER.  373 

seventy-two    were    converted.     Wonderful?     Yes, 
there  were  at    least   two  wonderful    facts    in   this 
case.      One    was    that    the    entire   Church   in  that 
community     (that     lone     Christian     woman)     was 
entirely  consecrated  to  God,  and    had  great    faith 
in,  and  great  power  with    God.     The    other    fact 
was  that  so  many  were  saved  in  so  short  a  time, 
but  the  last  named  fact  naturally  followed  the  first 
one  stated.     Let  all  Christians  in  any  community 
do   as    this   one    Christian    woman    did    and    how 
long  would  it  be  till  there  would  not  be  a  savable 
sinner  left   in   the   community  ?     I    repeat  :    How 
long  ?    That   all   Christians   are   not   thus   conse- 
crated, has  no  weight  against  the  belief  that  every 
savable^  sinner  might   thus,    speedily,  be   saved  if 
all  Christians  were  consecrated.     Is  the    responsi- 
bility of  Christians  to  be  measured  by  what  they 
do  do,  or   by   what   they   may  do  ?    Possibility   is 
the  measure  of  resp07isibility  ! 

ALL  SAVED  EXCEPT  THREE. 

While  assisting  in  a  special  service  in  Hub- 
bardston,  Michigan,  a  brother  Banty.  related  to 
me,  that  in  a  farming  community  in  which  he  had 
formerly  lived,  a  revival  service  was  conducted  by 
Evangelist  Higgins,  of  Detroit,  in  harvest  time, 
in  which  ^//  the  ungodly,  within  an  area  of  three 
miles,  were  converted,  except  three, 

ALL   SAVED. 

A  few  years,  ago  at  the  German  Methodist 
camp-meeting  at  Lake  Side,  Ohio,  it  is  said  that 
every  unconverted  person  in  attendance  had  been 
converted.  The  people  brought  with  them  their 
children  and  friends,  >r  ;;^^;2y  miles,  for  the  express 
purpose  of   having  them   converted.     The   above 


374  PREVAILING    PRAYER 

was  stated  in  one  of  the  Advocates  of   the  M.  E. 
Church. 

ANOTHER   STRIKING   INSTANCE. 

Dr.  Savage,  v^ho  is  at  the  head  of  the  band 
movement  in  Canada,  told  me  that  in  a  small 
burg,  in  Canada,  about  four  hundred  v^ere  con- 
verted in,  if  I  remember  correctly,  about  tv^o 
v^reeks,  and  that  on  one  street,  or  highv^ay,  for 
five  miles,  there  could  not  be  found  an  unsaved 
person. 

STILL   ANOTHER   REMARKABLE  CASE. 

Dr.  Labaree,  many  years  president  of  Middle- 
bury  College,  related  to  Rev.  B.  Fay  Mills,  the 
following,  of  a  student  in  the  college,  so  limited 
in  mental  capacity  as  not  to  have  been  able  to 
pursue  the  course  of  study  successfully,  either  in 
the  college,  or  theological  seminary ;  but  who  was 
full  of  faith  and  power.  There  came  a  call  from 
a  woman,  in  a  certain  God-forsaken  place.  Said 
she:  "I  am  the  only  person  in  this  town  who 
believes  in  God.  We  have  no  Bibles,  no  Sabbath, 
no  God.  Can  you  not  send  some  one  to  us  from 
your  seminary,  who  will  preach  to  us  the  Word 
of  life  ?  "  No  one  of  the  students  wanted  to  go, 
except  this  man,  and  he  thought  it  was  just  the 
thing  for  which  he  had  been  waiting.  The  Pro- 
fessors did  not  know  whether  to  license  him,  or 
not,  but  they  finally  concluded  that  he  could  not 
do  a  great  deal  of  harm  in  six  months  ;  so  he  was 
licensed  for  six  months,  and  sent  into  the  town. 
He  died  soon  after,  but — I  give  you  this  on  the 
word  of  president  Labaree — he  did  not  die  till 
he  had  won  to  Jesus  Christ  every  man  and  woman 


AND     INTERCESSORY   PRAYER,  3)75 

and  child  in  that  tozvnship,  with   the   exception  of 
one  man,  and  he  moved  away  soon  after. 

A   FIFTH. 

Of  Tranquillity  Methodist  Church,  near  Brant- 
ford,  Canada,  about  forty  years  ago,  there  were 
left  but  six  or  seven  members,  and  the  conclusion 
had  been  reached  to  disband  and  attend  service 
in  Brantford.  Some  young  people  joined  their 
prayers  and  personal  efforts,  led  by  Rev.  Timothy 
Edwards,  now  of  the  Detroit  Conference,  Michigan. 
In  the  beginning  of  the  special  service  a  consider- 
able number  asked  prayers,  and  the  work  went 
on  till  within  an  area  of  about  four  miles  ,  every 
youth  and  adult  sinner  was  saved,  except  two 
Catholic  families,  and  doubtless  they  might  have 
been  converted,  if  not  already  Christians,  had  the 
faith  of  God's  people  cbmpassed  their  salvation, 
as  it  might  have  done.  The  above  statement  was 
related  to  me  by  Mr.  Edwards  himself. 

IF    ONE,    WHY   NOT   ANOTHER  ? 

If  one  community  can  be,  and  has  been  brought 
to  Christ,  then  on  the  same  principles,  and  by  the 
same  means  another  can  be.  If  one  then  all,  for  all 
are  but  the  aggregate  of  individual  commu- 
nities. Wherever  Christians  become  fully  aroused 
to  their  responsibility,  privilege  and  power,  the 
community  is  thus  brought  to  Christ.  It  seems 
to  me  that  we  must  take  this  position,  or  that  of 
the  objector,  as  stated  in  lecture  nineteen. 

THE    GOOD   TIME   COMING. 

The  tjme  is  coming  when  all  shall  know  the 
Lord.  How  will  that  be  reached  ?  Answer  :  By 
a  U7iiversal  consecration  of  Christians  to  God. 
Then  the  Spirit   will    be    poured    out   a    hundred 


376  PREVAILING    PRAYER 

times  more  abundantly.  The  Holy  Spirit  is 
always  poured  out  in  proportion  to  the  complete 
and  universal  consecration  of  Christians.  If  the 
prayer  of  intercession  v^ere  generally  offered,  the 
result  v^ould  be  a  general  outpouring  of  the  Holy 
Spirit,  and  hence,  a  general  ingathering  of  souls. 

THE    RESPONSIBILITY    IN   THE   CASE. 

The  responsibility  of  Christians,  as  to  the  sal- 
vation of  the  sinner,  remains  in  force  until  the 
sinner,  either  surrenders  to  God  and  is  saved,  or 
by  a  final  decision  places  himself  forever  beyond 
the  reach  of  mercy. 

But,  you  say,  this  places  an  av^ful  responsibility 
on  Christians.  Yes,  truly,  there  is  an  awful 
responsibility  on  Christians,  and  I  solicitously 
inquire  :  How  great  is  this  responsibility  ?  Where 
does  the  responsibility  of  Christians,  as  to  sinners, 
begin ;  and  where  does  it  end  ?  Where  does 
that  of  sinners  begin  and  end  ?  How  are  they 
related  ?  What  are  their  proportions  and  degrees  ? 
Paul  says :  "  As  we  have  therefore  opportunity, 
let  us  do  good  unto  all  meny  Let  me  illustrate. 
The  inebriate,  who,  in  a  drunken  stupor,  has  laid 
himself  down  on  the  track  of  the  on  coming 
limited  express,  is  responsible  if  he  is  torn  to 
shreds,  by  the  maddened  fury,  as  it  shrieks  and 
thunders  over  his  body,  for  07ice  he  was  a  sober, 
sensible  man.  Yet,  /  am  just  as  responsible,  if, 
seeing  and  realizing  his  awful  peril,  and  have  it 
in  my  power  to  save  him,  as  though  no  responsi- 
bility were  upon  him.  If  he  be  crushed,  while  I 
make  no  effort  to  save  him,  his  blood  is  on  my 
hands  just  as  if  an  innocent  helpless  infant  were 
lying  on  its  back  in  the  pathway  of  the  ponderous 


AND    INTERCESSORY   PRAYER.  377 

engine,  and  because  of  my  wilful  neglect  to  save 
it,  it  is  ground  to  atoms. 

Of  course,  the  sinner  is  responsible,  as  far  as 
his  own  act  is  concerned,  for  not  being  saved, 
and  for  being  dead  in  trespasses  and  in  sins,  for 
he  died  by  his  own  wicked  hand.  Every  child  is 
a  child  of  God,  *'  for  of  such  is  the  kingdom  of 
heaven  ;  "  and,  until,  by  wicked  works,  he  departs 
from  the  living  God,  he  remains  the  subject  of 
saving  grace. 

While  the  sinner,  having  come  to  years  of 
responsibility,  is  responsible  to  the  degree,  that, 
if  he  finally  rejects  salvation  he  may  be  justly 
consigned  to  eternal  death  :  yet,  as  far  as  we 
have  opportunity  to  do  good  unto  all  men,  as 
far  as  it  is  possible  for  us  to  prevail  in  prayer  in 
in  their  behalf — as  far  as  it  is  possible  for  us  to 
appeal  to  them,  or  influence  them  in  any  way,  in 
public  or  in  private,  consistently  with  other  duties, 
we  are  responsible  to  God  and  must  answer  in 
the  judgement !     O,  God  help  us ! 

"Perchance,  in  heaven  some  day,  to  me 
Some  blessed  saint  will  come  and  say: 

'All  hail !  Beloved,  but  for  thee, 
My  soul  to  death  had  fallen  a  pray.* 

And  oh  !  what  rapture*  in  the  thought ; 
One  soul  to  glory,  to  have  brought ! " 


LECTURE  XXI. 

PREVAILING  PRAYER,  AND  PERSONAL  EFFORT;  OR, 

FAITH  ALONE  SAVES,  BUT  NOT  THE 

FAITH  THA  T  IS  ALONE, 

SCRIPTURE   STATEMENTS. 

Prayer  and  works  must  go  arm  in  arm,  as 
John  (9.31,)  says:  "Now  we  know  that  God 
heareth  not  sinners,  but  if  any  man  be  a  worship- 
pea  of  God  and  doetk  His  will  him  He  heareth." 
Here  prayer  and  doing  are  linked  together. 
James  says  (2.17):  ''Even  so  faith,  if -it  hath 
not  works  in  dead,  being  alone.  Yea,  a  man  may 
say:  Thou  hast  faith  and  I  have  works.  Show 
me  thy  faith,  without  thy  works,  and  I  will  show 
thee  my  faith,  by  my  works]  for,  as  the  body, 
without  the  spirit,  is  dead ;  so  faith  without  works 
is  dead  also.  Seest  thou  how  faith  wrought  with 
his  (Abraham's)  zuorks  and  by  works  was  faith 
made  perfect?'''  By  the  teaching  of  the  parable, 
found  in  Luke  (14:16-24),  we  are  commanded  to 
**  Go  out  into  the  highways  and  hedges  and  com- 
pel them  to  come  in."  The  great  lesson  of  the 
Scriptures,  that  I  have  read  to  you,  is  personal 
effort.  We  cannot  lay  toomuch  stress  on  prayer, 
but,  we  may  pray,  only,  till  doomsday,  and  noth-^ 
t7tg  will  be  done  !  Sinners  are  not  converted  by 
direct  contact  with  the  Holy  Ghost,  but,  by  being 
brought  into  contact  with  witnesses  for  Christ, 
whose  testimony,  is  trtith,  presented  ''in  demon- 
stration of  tne  Spirit  and  of  power."     The  prayer 

[378] 


AND    PERSONAL    EFFORT.  oy„ 

of  faith,  and  works,  are  one.  The  grayer  of  faith 
IS  the  work  m  which,  all  works  are  embodied,L  the 
flower  and  fruitage,  are  embodied  in  the  bud. 

ONE   BY   ONE. 

of    R^v  T  f  PT"','"''   '"""'■'^^   ^'■°'"   '^^   P^n 

• .  ;.wV     S"^'^""'  ^'^  ^^'y  much  to  the 

po.nt.  "When  a  lad  I  used  to  join  in  the  apple 
gatherings  in  the  ripe  month  of  October  The 
common  fruit,  which  was  destined  to  the  cider! 
press  or  the  swine,  was  shaken  from  the  trees 
and  no  amount  of  bruising  did  any  harm.  But 
the  choice  pippins  and  Spitzenbergs,  which   were 

by  ha"n1  Th  '  ^^^'^  b'^' "-^  carefully  picked 
■  .  A^  J^°'^  ^^'"^  gathered  one  by  one  •  we 
intended  that  they  should  keep  through  the  winter 
1  his  process  illustrates  the  only  effectual 
method  for  the  conversion  of  souls.  "^ '  Ye  hal 
be  gathered  ...  by  one;  was  the  declaration  made 
to  Gods   people   in   the   olden    time.    The   Lord 

relTSofVl  ''^,  l*'"^  °^  '"^^  PurificatiL  and 
restoration  of  Israel  he  would  gather  in  his  grain. 

seed  by  seed  ;  each   seed   should   be    tested    and 

not    a    single    one    overlooked    or    one    genuine 

kernel  be    ost.    This  emphasizes  the  fact^thaHn 

SssL-'l^od  '"  ^-  -ch  thing  as  'the 
masses.  God  sees  only  individuals;  every  one 
unlike  every  other,  and  every  one  the  possessor 
of  an  immortal  soul.  Guilt  is  an  individual  thiW 
apper  aimng  to  a  personal  conscience ;  when  ana 
tion  sins  or  when  a  Church  goes  astrky,  ^t  "imply 

sTnnei      N     '''"    ^-^    '   ^''''    "^^"^    P-^o-1 
sinners.     Nor    are    sinners    saved    by    regiments 

When  three  thousand  were  converted  in  !Se 
day  at  Jerusalem,  each  one  repented  for  himself' 


380  PREVAILING   PRAYER 

each  one  came  into  personal  union  with  the  risen 
Christ. 

No  fact  is  more  patent  on  the  face  of  the 
book  of  the  Acts  than  that  it  is  the  record,  chiefly, 
of  individual  labors  for  the  conversion  and  the 
spiritual  training  of  individuals.  Those  first 
Christians  were  men  and  women  who  understood 
thoroughly  their  personal  responsibility,  and  the 
power  of  personal  effort.  Find,  if  you  can,  the 
appointment  of  a  single  'committee'  in  the  book 
of  the  Acts.  Seven  men  were,  indeed,  designated 
to  the  work  of  dispensing  charities  to  the  poor  ; 
but  this  was  done  in  order  to  release  the  others 
for  personal  labor  in  declaring  the  Word  of  Life. 
Very  little  is  said  about  Church  organizations. 
Nothing  was  allowed  to  keep  man  from  man  — ■ 
the  individual  believer  from  the  individual  sinner. 
Peter  goes  right  after  Cornelius ;  Philip  talks 
directly  to  Queen  Candace's  treasurer ;  Aqulla 
and  Priscllla  have  a  great  Bible  class  in  the  per- 
son of  eloquent  Apollos  ;  and  Dorcas  is  a  sewing 
society  in  herself.  Amid  all  the  conventions  and 
'  union  meetings,'  and  endless  talk  about  revivals, 
is  there  not  danger  that  each  Christian  may  for- 
get that  he  or  she  is  the  bearer  of  one  lamp  f 
And  if  that  lamp  be  well  filled  with  grace,  and 
its  light  be  lovingly  thrown  on  one  sinners's  path, 
more  good  will  be  accomplished  than  by  a  whole 
torch-light  procession  out  on  parade.  A  crowd  Is 
often  in  the  way  when  a  soul  is  to  be  rescued. 
Christ  led  a  deaf  man  out  of  the  crowd  when  he 
wished  to  deal  with  him  alone.  Those  early 
Christians  wrought  wonders  for  God  and  dying 
humanity,  but  they  accomplished  it  by  the  simple 


AND    PERSONAL   EFFORT.  ^Bt 

direct  method — every  7nan  to  his  man.  Personal 
holiness  made  each  worker  a  partner  with  the 
Omnipotent  Jesus. 

As  I  recall  my  own  ministerial  experience,  I 
can  testify  that  nearly  all  the  converting  work 
done  has  been  by  personal  contact  with  souls. 
For  example,  I  once  recognized  in  the  congre- 
gation a  new-comer,  and  at  my  first  visit  to  his 
house  was  strongly  drawn  to  him  as  a  very  noble- 
hearted,  manly  character.  A  long  talk  with  him 
seemed  to  produce  little  impression  ;  but  before  I 
left,  he  took  me  up  stairs  to  see  his  three  or  four 
rosy  children  in  their  cribs.  As  we  stood  looking 
at  the  sleeping  cherubs,  I  said  to  him  '  My  friend, 
what  sort  of  a  father  are  you  going  to  be  to 
these  children  ?  Are  you  going  to  lead  them 
towards  heaven,  or  — the  other  way  ?  That  arrow 
lodged.  At  our  next  communion  season  he  was 
at  the  Master's  table,  and  he  soon  became  a 
most  useful  officer  in  the  Church.  There  is  an 
unbolted  door  in  about  everybody's  heart,  if  we 
will  only  ask  God  to  show  us  where   to   find   it.'* 

HOW   FEW,   TO   EITHER   PRAY   PREVAILINGLY,  OR    WORK 
FOR    SOULS. 

It  is  one  thing  to  ^et  the  answer,  that  God  will 
save  a  soul  and,  unless  saved  at  once,  as  is  some- 
times the  case,  it  is  another  thing  to  bring  that 
soul  to  Christ.  Yet,  how  few,  comparatively,  who 
are  ready  either  to  offer  the  prayer,  or  do  the 
personal  work,  as  will  appear  from  the  following 
statements  from,  to  me,  an  unknown  pen: 

*'In  spite  of  all  that  has  been  written  and  shown 
to  prove  that  the  Gospel  is  making  prodigious 
advances  among  men  it  still  remains  true  that  an 


3B2  t*RfiVAtLING    PRAYEft 

examination  of  the  Year  Books  of  the  different 
denominations  shows  a  painfully  small  number  of 
men  added  to  the  Lord  by  confession.  We  will 
suppose  that  the  two  largest  denominations 
in  this  country — namely,  the  Methodist  and  the 
Baptist,  should  report  an  addition  of  twenty 
thousand  each,  by  conversion.  The  aggregate 
would  seem  large  ;  but  when  we  remember  the 
number  of  their  Churches  and  pastors,  it  shows 
that  there  is  scarcely  one  soul  for  a  Church  and 
pastor  combined.  But  should  they  report  an 
hundred  thousand,  that  would  be  but  five  souls 
or  less,  per  Church.  To  report  one  soul  Is  at  once 
to  confess  a  shameful  and  sad  lack  of  power. 
What  must  be  the  spiritual  state  of  that  Church 
and  pastor  whose  combined  testimony  and  effort 
has  resulted  only  in  persuading  one  soul,  or  per- 
chance two  or  three,  to  be  reconciled  to  God  ? 
We  will  say  that  the  Church  has  one  hundred 
members.  Then  we  have  one  hundred  sermons, 
and  the  individual  effort  and  comblneci  testimony 
of  one  hundred  Christians,  and  the  result  is,  one 
or  two,  or  a  half  dozen  souls  saved.  But  suppose 
we  put  the  average  as  high  as  ten,  which  is  far 
beyond  the  facts  in  the  case  of  the  Churches 
throughout  the  country.  Even  that  average  would 
be  low.  It  does  seem  as  if  there  were  grave 
defects  in  our  Church  life  and  methods,  if  the 
combined  effort  of  an  hundred  people,  under  the 
leadership  of  a  devout  pastor,  can  accomplish  no 
more  than  this. 

It  may  be  urged,  as  it  invariably  Is,  when  this 
subject  is  to  be  brought  to  the  attention  of  the 
Churches,  that  the  Church  has  something  else  to 


AND    PERSONAL    EFFORT.  383 

do  than  seek  the  conversion  of  souls ;  that  a  pas- 
tor has  even  more  important  work  than  winning 
souls  to  Christ.  When  we  ask  what  is  that  more 
important  work,  we  usually  get  the  answer :  *The 
Church  has  to  be  built  up,  and  Christians  trained 
and  edified.'  But  what  kind  of  training  and  edi- 
fication is  that  which  year  after  year  does  not 
increase  the  spiritual  efficiency  of  the  Church,  and 
lead  more  and  more  to  the  salvation  of  men  ? 
The  fact  is  that  nothing  which  can  be  said  will 
excuse  the  ministry  and  the  Church  from  the 
responsibility  of  the  comparative  fruitlessness  of 
our  work  in  conversions.  We  are  very  guilty. 
It  is  mere  evasion  when  we  seek  to  make  it  appear 
that  it  is  not  the  main  work  of  the  Churches  to 
win  men  and  women  to  Christ  from  the  world, 
the  flesh  and  the  Devil.  The  great  charter  under 
which  the  Church  is  organized,  and  the  great  com- 
mission under  which  the  preacher  preaches,  is  'Go 
make  disciples.'  The  truth  is  that  the  conversion 
of  men  is  secondary  in  the  practical  aim  of  most 
Churches  and  ministers.  We  are  bound  to  believe 
this  from  results  shown,  for  we  cannot  believe 
that  if  Church  and  pastor  were  set  to  win  souls, 
and  were  unitedly  calling  upon  God  to  this  end, 
pleading  his  promises  and  working  and  walking 
in  the  power  of  the  Spirit,  there  would  not  come 
a  harvest  beside  which  the  poor  showing  of  our 
Churches  to-day  would  seem  insignificant  and 
paltry. 

The  reasons  for  this  poverty  of  results  are  not 
far  to  see,  at  least  some  of  them.  During  the 
great  meetings  conducted  by  Mr.  Moody  in  Bos- 
ton, some  ten  years   since,    the    pastor  who   was 


384  PREVAILING   PRAYER 

chairman  of  the  inquiry  room  work,  called  upon 
a  pastor  asking  him  to  designate  half  a  dozen 
men  from  his  congregation  (one  of  the  largest  in 
Boston) ,  who  might  be  relied  upon  to  do  personal 
work  with  anxious  souls.  He  replied  that  he 
deeply  regretted  that  he  did  not  know  so  many 
men  as  that  in  his  Church  whom  he  thought  could 
do  that  work.  'The  fact  Is,'  he  said,  'our  people 
are  not  trained  to  do  that  kind  of  work.  We 
hold  that  the  conversion  of  souls  is  the  work  of 
the  ministry  through  the  ordinary  preaching  of 
the  Word  of  God  and  the  sacraments.'  After  a 
while  he  named  one  gentleman  who  he  thought 
might  be  able  and  willing  to  engage  in  such  kind 
of  service.  Whether  purposely  or  not  It  seems  to 
be  true,  that  it  is  still  a  fact  that,  as  a  rule,  lay- 
men are  not  trained,  nay,  not  even  taught  to  do 
personal  work  for  souls  ;  or  if  they  are  taught  to 
do  so  from  the  pulpit,  the  teaching  is  without 
power,  for  there  are  the  fewest  number  of  laymen 
who  do  anything  in  this  direction." 

The  Rev.  D.  Curry,  D.  D.,  speaking  of  Dr.  Peck's 
signal  success  in  soul  winning,  said :  ''  Among 
the  remarkable  things  stated  by  Dr.  Peck  (in 
his  quarter-centennial  sermon),  Is,  that  of  his 
thousands  of  converts  he  became  personally  ac- 
quainted with  7iearly  every  one  of  them,  usually 
before  their  conversion,  having  conversed  with 
them  in  private  before  they  publicly  became 
seekers  of  salvation.  Is  not  this  the  secret  ?"" 
The  above  being  true,  Dr.  Peck  is  qualified  to 
speak  on  this  subject  of  personal  effort  as  but 
few  are. 


ANt)    PERSONAL   EFFORT.  385 

THE    METHOD   IN   PERSONAL  WORK. 

On  the  subject  of  method  in  personal  effort, 
I  cannot  do  better  than  to  give  th«  substance  of 
what  Dr.  Peck  has  said  in  several  newspaper 
articles,  quoting  his  words  in  part. 

God's  method  in  soul  saving  is  in  the  great 
commission  :  ''  Go  ye!'  We  have  been  singing 
too  long,  "  Hold  the  Fort ! "  We  want  more  men 
and  women  who  move  on  the  enemy's  ranks. 
Sitting  down,  in  our  comfortable  pews,  and 
felicitating  ourselves  on  our  goodly  inheritance, 
while  souls  all  around  us  are  dropping  into 
eternal  burnings,  with  no  earnest  pleadings  to 
save  them,  is  a  selfish  travesty ;  a  mocking  bur- 
lesque of  genuine  Christianity.  When  we  are 
filled  with  the  love  of  Christ  we  cannot  do  this. 
When  we  put  on  the  whole  armor  of  God,  our 
feet  are  shod  with  the  preparation  of  the  Gospel 
of  peace,  and  we  shall  be  walking  evangelists. 

WISDOM   AND   TACT   NEEDED. 

"  He  that  winneth  souls  is  wise."  There  is 
nothing  in  all  the  range  of  human  influence  that 
demands  more  wisdom,  tact  and  versatility  in 
expedients,  than  in  capturing  the  judgment,  con- 
science and  will  of  man  to  the  obedience  of 
Christ.  There  are  Christians  who  have  ''a  zeal, 
but  not  according  to  knowledge."  My  design  is 
to  ''feather"  their  arrows  that  they  may  go 
straight  to  their  marlc. 

HAND  TO  HAND  AND  HOUSE  TO  HOUSE. 

The  best  preaching  that  the  pastor  and  Chris- 
tians can  do,  is,  this  house  to  house  and  hand  to 
hand  work,  pleading  personally  and  in  tears  with 
sinners,  and  leading  them  back,  as  lost  sheep.     It 


386  PREVAILING   PRAYER 

may  be  made  the  most  effective  preaching.  Fn 
pubHc  preaching  services  the  sinner  may  lose,  in 
a  measure,  among  the  crowd,  his  sense  of  responsi- 
bility and  peril,  but  when  alone  with  an  earnest 
Christian,  full  of  faith  and  power,  and  who  under- 
stands how  to  use  the  ''Sword  of  the  Spirit,"  he  is 
cornered,  and    if  honest,  will  surrender. 

THE  enemy's  ranks  MUST  BE  BROKEN. 

The  more  we  make  it  a  hand  to  hand  contest, 
the  greater  the  triumph.  This  work  is  the  best 
for  Christians.  It  will  drive  them  to  God  for 
wisdom  and  grace.  It  will  bring  them  to  feel 
their  need  of  the  Holy  Ghost,  and  seek  Him. 
Prayer  will  become  intense  and  ag07tzzzng:  God, 
and  heaven,  and  hell,  and  sin,  and  eternity  will 
become  real,  vivid,  awful,  awakening  verities. 
Throbbing  with  the  conviction  of  these  tremendous 
realities,  we  shall  speak  of  them  with  power  on 
the  conscience  of  the  careless  and  unsaved. 

THE   APPEAL   SHOULD   BE    STRICTLY   PRIVATE. 

Both  parties  will  be  more  at  ease.  The  sinner 
will  be  more  frank  and  candid,  and  feel  himself 
compelled  to  be  respectful,  Approach  the  sin- 
ner cautiously,  yet,  with  ease  and  nerve.  Learn 
before  hand,  as  much  as  possible,  of  the  peculi- 
arities of  the  person.  Draw  his  fire.  For  a  time 
let  him  talk  all  he  wishes  to,  till  you  learn  his 
whereabouts,  arguments  and  defenses.  Be  tender 
and  yet  faithful.  He  is  in  error,  and  If  you 
watch  your  chances,  you  can  make  him  see  that 
he  arrays  himself  against  admitted  truths.  Don't 
be  Pharisaic,  admitting  that  you  are  no  better 
than  he,  but  by  the  grace  of  God.  Avoid  severity. 
Harshness  impels   men   to  turn  and   fight.    This 


AND    PERSONAL   EFFORT.  3S7 

must  be  avoided.  Do  not  engage  In  argument. 
Strike  for  the  conscience.  That  is  always  on 
your  side.  Keep  on  the  main  track.  He  will 
switch  you  off  on  side  issues,  if  he  can.  Win, 
and  keep  his  good  will.  Draw  him  to  you  in 
spite  of  himself. 

Skillfully  use  the  "Sword  of  the  Spirit,"  and 
this  only.  Do  not  take  a  Bible  under  your  arm, 
but  have  it  sheathed  under  your  tongue.  Do  not 
tell  him  what  you  believe,  but  what :  ''  Thus  saith 
the  Lordr  This  will  cut  to  the  heart.  If  you 
can,  repeat  some  experience  to  the  point ;  usually 
it  will  have  a  telling  effect.  Sinners  are  often 
secretly  sincere  inquirers,  but  densely  befogged. 
Usually,  their  defenses  do  not  come  from  their 
hearts.  Assume  that  your  friend  docs  not  really 
believe  in  his  heart,  all  that  he  may  say.  If  pos- 
sible, get  him  to  admit  this.  If  he  will,  you  have 
broken  down  his  defense.  Show  him  the  simple 
truth  of  the  Bible  way  of  coming  to  Christ.  Of 
course  we  must  have  a  clear  understanding  of 
that  way,  or  we  cannot  make  the  way  plain  to 
the  sinner.  There  are  just  two  steps  to  be  taken, 
that  the  sinner  may  be  saved  :  the  first  is  abso- 
lute surrender,  or  giving  up  to  God  ;  the  second 
is  believing  with  all  the  heart,  "  nothing  wavering'' 
that  God  the  Father,  does  —  not  will — does  now 
forgive  for  the  sake  of  Christ,  who  purchased 
pardon  for  the  believing  penitent.  ''  Giving  the 
will  to  God  is  giving  the  heart  to  God."  Repeat 
some  promise.  Encourage  the  sinner  to  take 
hold  of  it  by  a  loving  trust. 

MAKE    THIS   PRIVATE    INTERVIEW   A   SIEGE. 

Plan  for  time  enough  to  stay  till  the  soul  sur- 


388  fllfiVAiLlNG  PRAYER 

renders,  Do  not  be  put  off  with  a  flimsy  promise; 
"  I  will  think  about  it,  I  will  consider  the  matter." 
This  is  usually  a  ruse  to  get  out  of  your  grip. 
Don't  let  them  slip  out  of  your  hands,  redouble 
the  attack  as  he  twists  and  wriggles.  Conscience, 
truth  and  the  Holy  Ghost  are  on  your  side.  If 
one  mode  of  attack  does  not  succeed,  immediately 
try  another.  Have  omnipotent  faith  and  persis- 
tence! The  gentlest  manner  and  kindest  tones 
must  be  employed,  but  with  unyielding  firmness. 
The  glove  may  be  soft  as  silk,  but  the  grasp  must 
be  as  strong  as  a  vise.  I  cannot  put  into  language 
the  tremendous  importance  of  this  personal  work. 
There  are  many  persons  who  can  be  reached  in 
no  other  way.  They  will  not  come  to  the  meet- 
ing, until  thej^are  captured  and  committed.  Some 
of  the  strongest  men  and  women  can  be  helped 
by  personal  conversation  to  a  Christian  life,  who 
would  withstand  public  appeals.  When  committed 
to  begin  seeking  they  will  come  to  the  meeting. 
Then  their  conversion  and  testimony  add  momen- 
tum to  the  work.  One  reached  in  this  way  opens 
the  door  to  a  family  or  neighbor. 

This  is  the  work  of  the  laity  as  well  as  of  the 
pastor.  Make  a  list  of  the  names  of  those  whom 
you  want  to  see  saved  and  for  whom  the  Holy 
Spirit  helps  you  to  pray.  First,  pray  in  faith  for 
their  salvation,  and  then  ''go  for  them,"  in  God's 
strength.  The  current  of  God's  love  sets  in  toward 
the  sinner;  get  into  this  current  and  you  will  be 
carried  to  the  sinner  as  naturally  as  the  needle 
turns  to  the  pole.  Deliberately  resolve  that  the 
lost  mtist  be  saved  ;  and  to  this  work  you  will 
give  your  life ;  not  that  all  your  time  and  energies 


AND    PERSONAL    EFFORT.  389 

are  to  be  given  directly  to  soul  saving,  but  that 
this  shall  be  the  great  end  of  life  to  you;  and 
that  all  things  in  your  life  shall  be  subservient  to 
this  great  purpose.  It  is  ///human  to  be  indif- 
ferent, and  crifiinal  to  be  negligent. 

You  have  the  ability  to  do  this  work,  if  con- 
secrated unreservedly  to  God's  will  and  work. 
Have  you  the  disposition?  If  not  ask  yourself  the 
question  :  Am  /  really,  truly  saved  ?  Have  I 
the  love  of  Christ  in  my  heart  that  constrained 
Him  to  die  for  sinners  ?  If  I  have  then  zvhy  do 
I  not  love,  and  care,  and  sacrifice,  and  work  for 
sinners,  like  my  Master? 

ILLUSTRATIONS. 

One  pastor  got  ten  men  and  twenty  women 
to  take  up  this  work  prayerfully  and  earnestly. 
The  next  Sabbath  there  were  fifty-seven  persons 
at  church,  who  had  not  been  accustomed  to 
attend,  as  the  direct  fruit  of  that  work.  The  next 
Sabbath  there  were  a  hundred  and  fifty  strangers 
present,  and  at  the  close  of  the  evening  service, 
twenty  of  them  arose  for  prayers. 

'*  A   LITTLE   CHILD   SHALL   LEAD    THEM." 

During  the  Civil  War,  a  band  of  recruits 
boarded  an  out-going  train.  They  were  very  pro- 
fane. A  Mrs.  B.  with  her  two  boys  were  on  the 
train.  She  shuddered  on  account  of  her  two 
boys,  as  the  recruits  seemed  to  vie  with  each 
other  in  profanity.  After  the  profane  jesting  had 
continued  an  hour  or  so,  a  little  girl,  seven  or 
eight  years  of  age,  who  with  her  mother,  was 
sitting  in  front  of  the  party,  could  stand  the 
profanity  no  longer,  and,  timidly  stepping  out 
of  her  seat  and   going   to  the    ringleader  of   the 


390  PREVAILING   PRAYER 

group,  a  young  man  whose  countenance  indicated 
considerable  intelligence,  she  presented  him  with 
a  small  Bible.  As  she  laid  the  good  Book  in  his 
hand,  she  raised  her  soft  blue  eyes  to  his,  but 
without  saying  a  word,  went  back  to  her  seat. 
The  party  could  not  have  been  more  completely 
hushed  if  an  angel  had  silenced  them.  Not 
another  oath  was  heard,  and  scarcely  a  word  was 
spoken  by  them  during  the  remaihder  of  the 
journey.  The  young  man,  who  had  received  the 
Bible,  seemed  particularly  impressed.  He  got  out 
of  the  car,  at  the  next  station,  and  purchased  a 
paper  of  candy  for  his  little  friend.  He  then 
stooped  and  kissed  her,  and  said  he  would 
always  keep  the  Bible  for  her  sake.  The  child 
was  so  troubled,  by  their  profanity,  that  she 
could  not  rest  till  she  had  given  him  her  own 
little  Bible  that  she  so  highly  prized. 

BACKING   THE   LITTLE   CRIPPLE. 

Little  Samuel  made  it  a  practice  to  invite  every 
child  he  met,  who  did  not  belong  to  a  Sabbath 
school,  to  attend.  He  one  day  found  a  boy  who 
was  so  lame  that  he  could  not  walk  and  asked 
him  if  he  would  not  be  glad  to  attend  Sabbath 
school.  The  boy  replied  yes,  but  I  am  so  lame 
I  cannot  walk.  My  father  is  dead,  my  brother 
is  gone  to  sea,  and  I  have  nobody  to  carry  me. 
O,  I  will  carry  you,  said  Samuel,  I  will  come  for 
you  every  Sabbath,  and  bring  you  home  again. 
I  should  like  to  do  it.  I'll  carry  you  on  my  back; 
you  are  not  very  heavy,  and  I  had  a  great  deal 
rather  than  not.  Every  Sabbath  morning  Samuel 
was  seen  carrying  the  lame  boy  to  Sabba^i  school 
gn  his  back. 


AND    PERSONAL    EFFORT.  in  I 

CLINTON   B.    FISK   AND   W.    D.    FARWELL. 

The  conversion  of  the  late  W.  D.  Farwell,  a 
dry  goods  merchant,  and  a  member  of  Forsyth 
Street  M.  E.  Church,  New  York,  is  said  to  have 
occurred  on  this  wise:  Some  ten  years  ago,  as 
Mr.  Farwell  was  walking  up  Fifth  avenue,  he  was 
met  by  General  Fisk.  After  the  customary 
greetings  the  latter  said,  ''You  ought  to  be  a 
Christian."  *'  I  know  it,"  was  the  reply ;  ''  I  wish 
I  were  a  Christian."  ''Are  you  ready  to  become 
a  Christian  now?"  was  the  soldierly  and  prompt 
inquiry  that  followed.  "  I  am,"  said  the  equally 
prompt  and  decided  business  man.  Immediately 
Mr.  Farwell  accepted  the  invitation  of  his  friend 
to  unite  with  him  in  prayer  for  present  salvation. 
They  repaired  to  General  Fisk's  room,  and  in  less 
than  thirty  minutes  from  the  commencement  of 
the  interview  Mr.  Farwell  was  rejoicing  in  the 
light  and  liberty  of  the  sons  of  God.  This  sug- 
gests that  multitudes  might  be  converted  if  Chris- 
tians were  only  ready  to  speak  the  word  in  due 
season. 

He  who  would  prevail  with  God  in  prayer 
must  unconditionally  surrender  himself  to  do  the 
work  God  gives  him  to  do. 

CLOSING  APPEAL. 

A  fervent  appeal  to  Christians  to  go  out  and 
compel  sinners  to  come  in  is  made  by  the  Rev. 
F.  Merrick,  D.  D.,  as  follows :  "  Man  has  interests 
high  as  heaven,  deep  as  hell,  enduring  as  eternity. 
He  is  a  sinner  and  must  be  forgiven,  or  perish 
forever.  He  is  corrupt,  and  must  be  renewed, 
or  never  see  the  face  of  God  in  peace.  Forgiven 
and   renewed,    he   may    glorify   and    enjoy    God, 


392  PREVAILING    PRAYER 

He  may  know  a  peace  that  passes  understanding 
and  a  joy  that  is  unspeakable  and  full  of  glory. 
Even  for  this  v^orld  he  may  secure  for  himself  a 
hundred-fold  more  than  the  v^orldling,  and  in 
the  world  to  come  life  everlasting.  And  what  is 
that  ?  *  A  far  more  exceeding  and  eternal  weight 
of  glory'  —  eternal  blessedness  —  all  possible  good, 
and  that  forever.  He  may  be  hopelessly  lost,  or 
saved  with  the  power  of  an  endless  life. 

Reader,  are  you  a  professed  disciple  of  Christ, 
a  member  of  His  Church  ?  If  so,  it  is  presumable 
that  you  believe  these  great,  far-reaching  truths. 
Will  you  pause  here  a  moment  and  think  what 
they  involve  ?  Think  what  it  is  to  be  eternally 
lost  and  what  to  be  saved.  Can  you  measure 
the  depths  of  perdition  or  the  heights  of  glory  ? 
The  one  or  the  other  is  to  be  the  destiny  of 
each  and  all.  With  these  truths  before  the  mind, 
let  me  ask  in  great  seriousness,  but  in  all  kind- 
ness. Is  your  life  altogether  consistent  with  a 
belief  of  these  momentous  truths  ?  Bring  your 
thoughts,  your  aspirations,  your  purposes  and 
pursuits  into  the  presence  of  these  truths.  Do 
they  harmonize  ?  Is  there  peaceful  accord  ?  If 
so,  most  blessed  is  your  state.  Stand  fast  in  this 
Gospel  liberty,  and  a  glorious  future  is  assured. 

But  if  otherwise,  what  then  ?  The  truths  are 
immutable.  They  are  as  unchangeable  as  the 
pillars  of  God's  throne.  They  cannot  be  con- 
formed to  an  unholy  life.  The  life  must  be  con- 
formed to  them.  There  is  but  one  way  of  peace 
and  safety.  What  that  way  is,  none  need  mistake. 
Entire  consecration  is  what  God  and  our  own 
good  demand.    The  question  is,  will  we  take  this 


AND    PERSONAL    EFFORT.  393 

way  ?  Will  we  make  the  consecration  ?  Are  we 
ready  to  part  with  the  offending  eye,  or  hand,  or 
foot  ?  Shall  there  in  all  things  arise  the  honest 
inquiry,  '  Lord,  what  wilt  Thou  have  me  to  do  ?* 
And  will  we  do  what  He  requires  ? 

But  not  for  ourselves  alone  are  we  to  live. 
In  the  light  of  these  same  truths,  are  we  doing 
what  we  should  for  otjiers  ?  Multitudes  throng 
the  broad  road.  In  that  throng  may  be  found 
our  neighbors,  our  associates,  and  perheps  mem- 
bers of  our  own  families.  If  not,  they  still  are 
our  fellow  beings,  hastening  to  the  judgment  seat. 
Momentarily  some  are  dropping  out  of  hope. 
What  are  we  doing  to  save  these  perishing  souls  ? 
What  am  I  doing  ?  What  are  you  doing  ?  What 
is  the  Church  doing?  O,  ye  who  minister  at  God's 
altars,  what  are  ye  doing  ?  Can  nothing  more  be 
done  to  save  the  purchase  of  the  Redeemer's 
blood  ?  Must  these  souls  perish  for  whom  Christ 
died  ?  Shall  the  things  of  time  crowd  out  the 
thoughts  of  eternity  and  eternal  interests  ?  May 
God  awaken  us  to  a  proper  sense  of  our  own 
interests,  and  the  well-being  of  the  perishing  mul- 
titude about  us.  The  time  is  short.  Eternity  is 
at  hand.  Let  us  awake  to  the  interests  which  are 
enduring." 

SOWING  AND   REAPING. 
The  harvest  dawn  is  near, 

The  year  delays  not  long  ; 
And  he  who  sows  with  many  a  tear. 

Shall  reap  with  many  a  song. 

Sad  to  his  toil  he  goes, 

His  seed  with  weeping  leaves  ; 
But  he  shall  come  at  twilight's  close, 

And  brings  his  golden  sheaves. 

— George  Burgess. 
26 


LECTURE  XXIL 

PREVAILING   PRAYER    OFFERED   BY  THE   HELP    OF 
THE  HOLY  SPIRIT ;  OR,  "  OUR  SUFFICIENCY 

IS  OF  Gonr 

INTRODUCTORY. 

All  prayer  is  summed  up  in  :  "  Praying  in  the 
Holy  Ghost."  "  For  through  Him  (Christ)  we 
both  have  access,  by  one  Spirit,  unto  the  Father." 
(Eph.  i:i8). 

The  Holy  Spirit  is  God's  all  comprehensive 
gift  to  man  ;  and  to  be  filled  with  the  Spirit  is 
to  possess  all  grace  —  all  helpfulness.  He  is  the 
Great  Agent  in  man's  redemption.  The  atone- 
ment would  be  worthless  without  His  helpful 
operations.  We  are  utterly  incapacitated,  of  our- 
selves, to  take  a  single  step  God-ward.  His  efforts 
in  bringing  us  into  spiritual  life  were  great  birth- 
throes.  If  our  prayers  are  heard  and  answered 
they  must  be  offered  in  the  Holy  Ghost  as  the 
apostle  says :  ''  Praying  in  the  Holy  Ghost." 
"  Making  supplication  in  the  Spirit." 

SCRIPTURE   STATEMENT. 

In  John  (14:16)  Christ  said  :  "And  I  will  pray 
the  Father,  and  He  will  give  you  another  Com- 
forter (Advocate)  that  He  may  abide  with  you 
forever,  even  the  Spirit  of  truth  ;  *  *  He  will 
guide  you  into  all  truth  and  He  will  show  you 
things  to  come.  He  shall  glorify  Me  for  He 
shall  receive  of  Mine  and  shall  show  it  unto  you." 
Paul  in  Romans  (8:25,  27)  writes  :  *'  Likewise   the 

[394] 


OFF'ERED    BY   THE    SPIRIT's    HELP.  395 

Spirit  also  helpeth  our  Infirmities,  for  we  know 
not  what  we  should  pray  for  as  we  ought  ;  but 
the  Spirit  Itself  maketh  intercession  for  us  with 
groanings  which  cannot  be  uttered  ;  and  He  (God) 
that  searcheth  the  hearts  (of  men)  knoweth  what 
is  the  mind  of  the  Spirit  (in  His  intercessions  for 
us)  because  He  (the  Spirit)  maketh  intercession 
for  the  saints  according  to  the  will  of  God." 
Again,  Paul  says  (i  Cor.  2:10,  11) :  ''  For  the  Spirit 
searcheth  all  things,  yea,  the  deep  things  of  God  ; 
for  what  man  knoweth  the  spirit  of  man  save 
the  spirit  of  man  which  is  in  him  ?  Even  so  the 
things  of  God  knoweth  no  man,  but  the  Spirit 
of  God. 

The  Holy  Spirit  is  expressly  called  our  Advo- 
cate. He  does  the  work  of  an  advocate.  He  is 
said  to  make  *'  intercession  for  the  saints." 

THE    HOLY   SPIRIT   COMPETENT   TO    INTERCEDE. 

The  Holy  Spirit  being  God  is  qualified  to  do 
the  work  of  an  advocate.  He  has  all  knowledge 
of  God  and  man,  hence,  knows  how  to  intercede 
with  God  for  man.  ''The  Spirit  searcheth  all 
things;  yea,  the  deep  things  of  God,''  so  that  He 
knows  God's  will.  Also,  it  is  declared  of  the 
Father  :  *'He  that  searcheth  the  hearts  knoweth 
what  is  the  mind  of  the  Spirit :"  i.  e.,  as  the  Spirit 
helps  our  infirmites  in  prayer — helps  us  to  pray 
for  what  we  ought  and  as  we  ought. 

THE    MODE. 

The  mode  of  the  Spirit's  intercessional  work 
is  of  a  two-fold  nature,  (i.)  He  influences  the 
soul  of  man  by  producing  a  sense  of  need  and 
by  inspiring  in  it  the  spirit  of  prayer  for  the 
supply  of   that    need.    The   desire   to    pray    is   a 


396  I>REVAILING   PRAYER 

creation  of  the  Holy  Spirit.  (2.)  The  Spirit  help- 
ing our  infirmities,  and  helping  us  to  pray  accord- 
ing to  the  will  of  God,  the  Father ;  the  Father 
hears  and  answers  the  prayer  of  the  Spirit,  and 
of  the  praying  soul.  The  Spirit  makes  the  soul 
for  whom  He  pleads,  and  within  whom  He 
pleads,  the  voice  of  His  own  intercession — His 
spokesman.  The  believer's  own  heart  is  the 
channel  through  which  the  prayer  of  the  Spirit 
finds  its  way  to  the  throne  of  the  Father.  ^  Or, 
perhaps  more  properly,  the  Divinely  begotten  cry 
of  the  praying  soul,  and  the  intercessional  prayer 
of  the  Spirit,  so  inter-penetrate  and  blend,  that 
the  two  prayers  are  but  one  prayer,  yet,  the  one 
prayer,  equally,  the  prayer  of  the  Spirit  and  of 
the  praying  soul.  "  The  literal  meaning  is  :  He 
helpeth  together  with  us.  It  expresses  the  action 
of  one  who  helps  another  to  do  what  he  is  unable 
to  do  without  help."  It  does  not  supersede  our 
personal  effort  but  helps  it  out,  supplying  its 
deficiency.  The  Spirit  makes  intercession  for  us„ 
not  as  our  Lord  Jesus  Christ  does  in  heaven, 
while  pleading  with  the  Father  in  our  behalf, 
but  by  inspiring,  framing,  qualifying  and  directing 
our  supplications  to  God.  His  prayer  is  an  inner 
prayer  within  our  prayer ;  a  Divine  voice  within 
our  voice.  His  Intercession  Is  the  soul,  of  which 
our  prayer  is  the  body  ;  so  that  God  the  Father 
who  knows  the  mind  of  the  Spirit,  when  He 
leads  us  to  express  ourselves  in  desires,  words, 
groans,  sighs,  or  tears,  reads  in  each  the  language 
of  His  own  Spirit,  which  Is  always  In  harmony 
with  His  own  will.  The  spirit  of  prayer  Is  the 
praying  Spirit  of  God    Himself,  in  the    hearts   of 


OFFERED   BY  THE   SPlRlT^S    HELP.  397 

His  people  ;  and  our  power  with  God  in  prayer 
must  always,  in  a  great  degree,  be  proportioned 
to  the  sense  of  our  need  of  Divine  assistance, 
that  we  feel  and  cherish ;  the  simplicity  of  our 
reliance  on  His  agency,  and  the  encouragements 
we  give  to  His  operations  in  our  hearts.  The 
Spirit  Itself,  maketh  intercession  for  us  with 
groanings  which  cannot  be  uttered.  As  we  struggle 
to  express  in  articulate  language  the  desires  of 
our  hearts,  we  find  that  our  deepest  emotions 
are  inexpressible,  except  by  groans.  The  power- 
ful intercession  of  the  Spirit  within  us  far  sur- 
passes articulate  utterance,  and  the  only  approxi- 
mate utterance  that  we  can  give  is  in  groans. 
While  these  groanings  are  the  only  approximate 
utterance,  possible,  of  our  emotions,  they  are  the 
intercession  of  the  Spirit  Himself  in  our  behalf. 
God,  who  is  the  searcher  of  hearts,  watches  our 
unutterable  emotions,  and  knows  perfectly  what 
the  Spirit  means  by  the  groans  which  He  draws 
forth  within  us ;  for  the  Spirit  pleads  in  our 
prayers,  which  he  has  inspired  within  us,  only, 
for  what  God  himself  designs  to  bestow.  The 
unutterable  groan  is  big  with  meaning,  and  God 
understands  it,  because  it  contains  the  language 
of  His  own  Spirit.  These  desires  which  are 
greater  than  human  language  come  from  the 
Father,  by  His  Agent,  the  Holy  Spirit,  and 
express  what  the  Father  is  disposed  to  do  and 
what  He  has  pir/posed  to  do. 

The  value  of  our  prayers  comes  principally 
from  this;  that  the  Spirit  has  allied  Himself  with 
us,  unites  His  power  with  our  weakness,  His 
prayers   with    our   prayers,    His    cause   with    our 


39^  f'REVAILING    PRAYER 

cause,  so  that  we  become  one  with  Him.  Thus, 
by  a  mysterious  communion,  the  worth  of  His 
prayers  becomes  the  worth  of  our  prayers,  the 
wisdom  of  His  enlightens  the  ignorance  of  ours, 
and  the  wealth  of  His  enriches  the  poverty  of 
ours.  So  that  when  we  pray  it  is  not  so  much 
we  who  pray.  O,  for  faith  in  the  Holy  Spirit's 
helpfulness  in  prayer  ! 

Likewise  the  Spirit  also  helpeth  our  infirmities 
— the  general  weakness  of  our  spiritual  life,  aris- 
ing, partly  from  the  dimness  of  our  spiritual  vision 
in  this  veiled  state  in  which  we  ""  walk  by  faith 
and  not  by  sight,"  as  it  were  blind-folded,  and 
partly,  from  the  admixture  of  thoughts  and  feel- 
ings which  spring  from  objects  of  sense  and 
present  interests ;  and  again,  partly  from  the  ina- 
bility to  express  in  human  language  the  subtle 
feelings  of  the  heart,  (i.)  The  Spirit  helps  the 
infirmity  of  our  igjiorance.  "  For  we  know  not 
what  we  should  pray  for  as  we  ought."  He  helps 
our  ignorance  of  God's  will.  When  we  cannot 
learn,  from  the  promises,  prophecies,  or  providence 
of  God,  what  is  His  pleasure,  as  to  His  willing- 
ness, or  unwillingness,  to  bestow  a  desired  favor, 
the  Spirit  will  teach  us,  if  in  all  sincerity,  earnest- 
ness and  faith,  we  breathe  the  prayer  :  "  Lord  help 
me."  (2.)  He  helps  the  infirmity  of  our  ignora^ice 
of  the  true  and  comprehensive  meaning  of  the 
promises.  A  penitent  sinner  resolved  that  he 
v/ould  not  give  up  seeking  God  until  he  found 
Him.  Time  after  time  he  prayed,  but  the  heavens 
seemed  brass  above  him.  His  soul  was  dark  and 
he  cried  out :  "  I  have  grieved  the  Spirit  of  God 
away,  and  there  is  no   promise   of  God   for  me. 


OFFERED   BY  THE   SPIRIt's    HELP.  399 

Yet,  again  he  prayed,  when  the  Spirit  flashed  this 
promise  upon  his  mind:  '^Ye  shall  seek  Me  and 
find  Me,  when  ye  shall  search  for  Me  with  all 
your  heart."  His  heart  was  inspired  with  hope, 
and  m  a  few  minutes,  by  faith  in  the  promise 
he  experienced  pardon.  (3.)  He  helps  the  infirm- 
ity of  our  indifference,  as  to  our  own  personal 
duty,  privilege  and  responsibility,  and  our  insensi- 
bility as  to  the  infinite  value  and  peril  of  an 
unsaved  soul.  (4.)  He  helps  the  infirmity  of  our 
faith' faculty.  Inability  to  believe  God  unto  sal- 
vation is  man's  greatest  infirmity.  (5.)  The  Spirit 
helps  the  petitioner  to  get  into  such  a  state  that 
God  can  consistently  answer  his  prayer. 

In  the  prayers  and  supplications  thus  offered, 
the  Spirit  makes  intercession  with  God  for  us! 
He  makes  effectual  intercession  in  the  prayers  of 
His  people.  The  prayers  of  believers  offered 
under  the  immediate  influence  of  the  Spirit  are 
the  expressions  of  His  own  will-the  utterances 
which  He  Himself  has  inspired.  They  have  His 
authority  and  sanction,  and  when  the  will  of  the 
Spirit  and  the  will  of  man  thus  join,  in  prayer 
prayer  must  prevail  with  God,  for  the  prayer  is 
according  to  God's  own  will 

As  certain  as  God  is,  and  His  word  is  true 
the  prayers  offered  to  Him  under  the  inspiration 
ot  His  Spirit  will  be  answered,  if  continued  He 
cannot  deny  His  Son  ;  He  cannot  deny  His  Spirit 
because  He  cannot  deny  Himself,  and  therefore. 
He  cannot  deny  His  people's  prayers,  for  His 
people's  prayers  are  also  the  prayers  of  His  own 
opirit. 

We  should  always,  before  presenting  our  peti- 


400  PREVAILING  PRAYEk 

tion  for  the  favor  desired,  mentally,  or  both  men- 
tally and  vocally,  ask  in  faith  that  the  Spirit  so 
help  our  infirmities  that  we  may  pray  '^  in  the 
Holy  Ghost,"  for  what  we  ought  and  as  we  ought. 
One  of  the  most  important  truths  for  the  Church 
to  learn,  regarding  this  matter  of  prayer,  is,  that 
only  as  we  are  helped  by  the  Spirit  will  we  pray^ 
for  what  we  ought  and  as  we  ought.  Sometimes 
we  pray  for  others  when  we  ought  to  pray  for 
ourselves.  Sometimes  the  Spirit  will  lead  us  to 
pray  for  a  certain  person^  sometimes  for  humility, 
love,  power,  or  for  His  blessing  on  His  Word. 
Sometimes  He  will  beget  within  us  the  spirit  of 
supplication;  again,  the  spirit  of  intercession  for 
sinners.  No  prayer  can  ever  have  power  with 
God  unless  it  is  caught  up  into  the  all  prevailing 
intercessional  current  of  the  Spirit,  and  thus  borne 
to  the  ear  of  the  Father.  The  intercessional  cur- 
rent of  the  Spirit  rises  through  fully  surrendered 
hearts  only  ;  hence,  there  are  multitudes  of  pro- 
fessed Christians  who  pray  every  day,  not  one  of 
whose  prayers  ever  reach  the  ear  of  God,  because 
not  one  of  those  prayers  is  dictated  by  the  Spirit ; 
not  dictated  by  the  Spirit  because  the  suppliants 
have  grieved  and  quenched  Him  from  their  hearts, 
by  daily  sinning.  God  hears  and  answers  that 
prayer  only,  that  is  indited  by  His  Spirit,  and 
contains  His  Spirit's  prayer.  It  is  for  us,  as  we 
present  ourselves  at  the  throne  of  grace,  not  to 
dictate  to  God  what  we  want,  regardless  of  the 
mind  and  help  of  the  Spirit,  but  to  take  our 
places  lowest,  sitting  at  the  feet  of  the  Great 
Teacher,  and  acknowledging  with  Abraham  that 
we  are  dust  and  ashes,  ignorant,  blind   and  help- 


OPPfiRED   BY  THE   St^IRlT^S    HELP.  40t 

less,  and  breathe  our  souls'  sincere  desire  for  Divine 
help.  Then  the  Spirit  will  condescend  to  come  and 
breathe  His  own  holy  prayer  into  our  hearts,  and 
by  His  help,  enable  us  to  make  His  prayer  our 
prayer,  and  thus,  our  prayer  becomes  prevailing. 
We  are  to  be  careful,  not  to  follow  our  own 
desires  in  prayer,  but  those  begotten  in  us,  nor  rely 
on  our  own  judgment,  aside  from  the  help  of  the 
Spirit.  If  we  will  do  this  we  will  always  pray 
agreeably  to  God's  will.  If  we  would  not  resist, 
grieve,  or  quench  the  Spirit,  He  would  be  a  con- 
stant fire  of  devotion  within  us. 

THE   PERVADING   HOLY   SPIRIT. 

The  Holy  Spirit  pervades  the  entire  being  of 
the  obedient,  as  the  sunlight  pervades  the  atmos- 
phere, to  enlighten  the  understanding,  clarify 
the  reason,  quicken  the  conscience,  create  a  sense 
of  need,  beget  holy  desires,  strengthen  the  will, 
prompt  to  pray,  energize  the  faith-faculty,  and 
help  to  believe  unto  salvation. 

There  are  what  may  be  termed  the  ordinary, 
and  the  extraordinary  promptings  of  the  Spirit 
in  prayer.  By  the  first  we  are  to  understand  the 
constant  excitement  of  every  Christian  to  breathe 
his  soul-longings  into  the  ear  of  his  Father  in 
heaven.  There  are  circumstances  under  which 
the  Spirit  will  mightily  move  and  help  us  to  pray 
for  a  revival,  or  for  a  certain  person  to  be  con- 
verted, or  something  else,  when  a  holy  impulse 
comes  upon  the  believer  and  carries  him  with 
cyclonic  impetuosity  and  power  God-ward,  and 
almost  all  he  needs  to  do,  seemingly,  is  to  keep 
in  the  current  of  power,  and  soon,  unless  the 
Spirit  is  quenched,  a  signal  victory  of  faith  results. 


402  PREVAILING  PRAYER 

This  is  an  extraordinary  excitement  of  the  spirit 
of  prayer  within  us.  This  may  come  to  some 
Christians,  but  once  in  a  lifetime.  Some  never 
have  this  experience,  because  they  do  not  live  in 
the  altitude  where  these  spiritual  cyclones  .  sweep 
upward  to  the  throne.  Others  frequently  have 
this  experience  ;  evangelists,  or  those  who  are 
a/ways  pressing  after  "  all  the  fulness  of  God," 
and  the  salvation  of  the  lost.  When  they  strike 
the  soul,  we  should  never  fail  to  improve  the 
opportunity  to  prevail  for  what  the  Holy  Spirit 
helps  to  pray.  As  we  value  the  deathless  souls 
of  men  we  should  be  careful  not  to  grieve,  or 
quench  the  Holy  Spirit  of  prayer,  either  under 
ordinary,  or  extraordinary  impulses. 

THE  MEASURE   OF  THE   HOLY  SPIRIl's    HELP  IN   PRAYER. 

We  may  prevail  with  God  for  personal  bless- 
ings by  the  Spirit's  help,  as  far  as  it  is  God's  will 
that  we  should  receive  them.  It  is  God's  will, 
nay,  His  command,  that  we  "  Be  filled  with  the 
Spirit."  That  we  may  "be  filled  with  all  the 
fulness  of  God."  Brethren,  is  this  possible  —  God's 
will  —  God's  command  ?  And  shall  we  continue 
to  live  at  this  poor  dying  rate  while  the  very 
atmosphere  about  us  is  instinctive  —  surcharged 
with  Divine  life  and  power  ?  By  the  help  of  the 
Holy  Spirit  we  may  prevail  with  God  for  sinners^ 
as  far  as  the  Holy  Spirit  is  able  to  prevail  with 
sinners  for  God.  In  other  words,  the  Holy  Spirit 
can  enable  us  to  prevail  with  God  in  the  behalf 
of  sinners  as  far  as  He  Himself  is  able  to  prevail 
with  sinners.  This  explains  such  statements  in 
God's  Word,  as :  "  All  things  are  possible  to 
him  that  believeth  ;  "  and  :    ''  If  ye  have  faith  as 


OFFERED   BY   THE   SPIRIT'S    HELP.  4O3 

a  grain  of  mustard  seed  *  *  nothing  shall  be 
impossible  to  you."  Why  ?  Because  the  Almighty 
Spirit  helpeth  our  infirmities  and,  to  the  extent 
of  His  power,  our  infirmities  may  be  helped. 
Hence,  while  "  All  things  are  possible  with  God," 
it  is  equally  true,  that  "  All  things  are  possible  to 
him  that  believeth :"  i.  e.,  while  all  things  are  pos- 
sible with  God  the  Father,  equally,  all  things  are 
possible  to  faith,  energized  by  the  Almighty  Spirit 
of  God.  When  Jesus  says:  *'If  ye  have  faith  as 
a  grain  of  mustard  seed,  nothing  shall  be  impos- 
sible to  you.  He  is  simply  saying,  nothing  is 
impossible  to  the  Holy  Spirit,  who  helpeth  our 
infirmities ;  for  it  is  His  almighty  prayer,  within 
our  prayer,  that  makes  our  prayer  prevailing. 
Hence,  we  may  prevail  to  the  extent  of  the 
ability  of  the  Spirit  to  help  our  faith.  Also,  let 
us  not  forget,  that  one  may  prevail  for  anything 
for  which  the  Holy  Spirit  helps  us  to  pray, 
because,  all  the  energy  of  the  Holy  Ghost  is 
pledged  to  the  ut77iost  to  help  our  infirmities, 
and  therefore,  we  may  become,  as  nearly  <3;/mighty 
in  prayer,  as  the  Holy  Spirit  can  help  us  to  become  / 

A   DAUGHTER   PREVAILS    FOR    HER   FATHER. 

Illustrations  are  very  helpful  to  us  in  under- 
standing the  extent  of  the  Spirit's  help  in  prayer. 
A  few  may  be  given  with  profit  at  this  stage  of 
my  remarks.  The  following  is  a  very  clear,  and 
forcible  illustration  of  what  I  have  been  saying, 
related  to  the  Rev.  W.  W.  Patton,  by  a  widow  (of  a 
clergyman)  whose  father  was  not  a  Christian 
and  was  sixty  years  of  age  when  the  event 
occurred,  to  which  reference  is  made.  She 
desired,  one  evening,  to  attend  the  monthly  con- 


404  PREVAILING  PRAYER 

cert  for  prayer,  but  on  account  of  her  small  child 
could  not.  She  resolved  to  spend  what  time 
she  could,  praying  for  the  conversion  of  the 
world.  Said  she  :  "  As  soon  as  I  entered  my 
room,  my  father  came  before  my  mind,  and  I| 
lost  all  sight  of  the  rest  of  the  world.  With  groans 
and  tears  I  agonized  on  his  behalf,  till  at  length, 
I  cast  him  over  upon  Christ,  and  felt  a  perfect 
peace.  The  next  day  I  thought  I  would  continue 
my  effort,  and  I  tried  to  pray  again  for  my  father, 
but  to  my  great  surprise,  I  had  nothing  to  say. 
I  could  not  frame  a  prayer.  A  rebuke  came  over 
me,  which  greatly  humbled  me,  that  I  should  be 
teasing  the  Lord,  after  He  had  already  answered 
my  request.  From  this  time  I  began  looking  for 
a  letter,  announcing  the  conversion  of  my  father. 
A  letter  came,  and,  in  my  haste,  I  concluded  not 
to  read  the  introduction,  but  to  look  about  the 
middle  of  the  first  page,  where  they  would  speak 
of  father  s  conversion ;  and  there  it  was,  precisely 
as  it  lay  in  my  mind  !  After  communicating  with 
my  friends,  I  found  he  had  submitted  the  same 
evening  upon  which  I  had  prayed  for  him." 
"groanings  which  cannot  be  uttered." 
When  Mr.  Finney  was  conducting  revival  ser- 
vices in  Rochester,  New  York,  the  Rev.  Mr.  Clary 
prayed  nearly  all  the  time,  day  and  night,  so 
greatly  was  he  burdened,  by  the  Spirit,  for 
sinners.  Sometimes  he  could  not  stand  on  his 
knees,  but  lay  prone  on  the  floor,  and  groaned, 
and  prayed  in  a  manner  that  was  astonishing. 
Mr.  Finney  said  to  a  friend  :  '*  I  understand  it ; 
it  will  come  out  all  right,  he  will  prevail."  Then 
followed  the  most  remarkable  revival.    Dr.  Lymaa 


OFFERED    BY   THE    SPIRIT's     HELP.  405 

Beecher  said  of  it,  ''That  was  the  greatest  work 
of  God,  and  the  greatest  revival  of  religion,  that 
the  world  has  ever  seen,  in  so  short  a  time.  One 
hundred  thousand,"  said  he,  ''were  reported  as 
having  connected  themselves  with  the  Churches, 
as  the  results  of  that  great  revival.  This  is  unpar- 
alleled in  the  history  of  the  Church  and  the 
progress  of  religion."  This,  he  spoke  of  having 
been  done  in  07te  year,  and,  that  in  ";/<?  year  dur- 
ing the  Christian  era,  had  we  any  account  of  so 
great  a  revival  of  religion." 

WHY   W^AS   NOT   PRAYER   FOR   GARFIELD   ANSWERED  ? 

Was  the  great  desire,  that  went  up  in  prayer 
from  the  hearts  of  millions  that  President  Gar- 
field might  live,  begotten  by  the  Holy  Spirit  ? 
If  it  was,  the  prayer  of  faith  might  have  been 
offered  for  his  recovery,  inasmuch  as  the  Holy 
Spirit  never  prompts  to  pray  for  anything  that 
God  w^ill  not  grant.  If  it  was,  then  Garfield  died 
because  of  a  waiit  of  faith  on  the  part  of  Chris- 
tians, for  his  recovery.  If  this  desire  w^as  not 
begotten  by  the  Spirit  of  God  then  the  prayer 
of  faith  could  not  have  been  offered  for  his 
recovery,  inasmuch  as  the  prayer  of  faith  cannot 
be  offered  without  the  Holy  Spirit's  help,  and 
hence,  there  was  no  hope  for  his  recovery 
through  prayer. 

PRAYER   FOR   OPPOSITES. 

The  Holy  Spirit  will  not  help  each  of  two 
parties,  praying  for  opposites,  to  offer  the  prayer 
of  faith.  To  illustrate  :  He  did  not,  during  the 
war  over  slavery,  assist  both  the  North  and 
South  to  offer  the  prayer  of  faith,  the  one  for 
the   overthrow   of   slavery   and    the    other    for   its 


406  PREVAILING    PRAYER 

maintenance.  Nor,  say  in  praying  for  a  revival, 
if  in  the  Church  there  are  factions  opposed  to 
each  other,  will  He  help  each  to  offer  the  prayer 
of  faith.  If  one  has  the  Spirit  of  Christ,  the 
Holy  Spirit  will  help  that  faction.  If  neither  has 
the  Spirit  of  Christ  the  Holy  Spirit  will  help 
neither.  If  there  is  a  difference,  as  to  means  or 
methods,  the  Holy  Spirit  will  help  that  party  to 
prevail  that  follows  the  teachings  of  the  Word, 
and  is  led  by  the  Spirit. 

LIVING  AND   PRAYING   IN   THE    SPIRIT. 

Living  in  the  Spirit  fits  us  for  prayhig  in  the 
Spirit.  Praying  in  the  Spirit  cannot  rise  higher 
than  the  life  and  walk  in  the  Spirit. 

GIVE    GLORY   TO   THE    HOLY   GHOST. 

Christians  are  in  great  danger  of  not  honor- 
ing and  glorifying  the  Spirit,  in  this  matter  of 
prayer,  as  they  ought,  by  taking  to  themselves 
the  glory,  or  by  receiving  the  glory  from  others. 
By  the  help  of  the  Spirit  they  offer  prevailing 
prayer  and  think  of  their  having  done  so  with- 
out giving  due  credit  to  the  Spirit.  We  prevail, 
only,  as  the  Spirit  helps  us  ;  in  other  words,  it  is 
by  His  power  that  we  prevail.  Why  then  take 
the  glory  to  ourselves,  or  give  it  to  another  ? 
Without  His  help  we  could  not  offer  one  desire 
acceptably  to  God.     Glory  to  the  Holy  Ghost. 

HOW   TO   GET  THE    SPIRIT   OF   PRAYER. 

Suppose  I  have  not  just  now  the  spirit  of  sup- 
plication for  myself,  or  the  spirit  of  intercession 
for  others,  how  am  I  to  get  it  ?  If  your  will  is 
completely,  surrendered  to  God,  having  a  desire 
for  any  needed  and  promised  blessing,  for  your- 
self, or  another,  meekly,  but  firmly  resolve,  that 


OFFERED   BY   THE    SPTRIT's    HELP.  407 

in  the  name  of  Christ,  and  by  the  help  of  the 
Holy  Spirit,  and  for  God's  glory,  you  will  have 
the  answer.  Then  persistently  and  fervently  put 
God  to  the  fulfillment  of  His  promise,  until  He 
answers  you.  Thus,  the  spirit  of  prayer  will 
invariably  be  given  you,  for  you  have  God's  Word 
for  any  ^^^^^^  blessing.  "And  if  ye,  being  evil, 
know  how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Heavenly  Father  give 
the  Holy  Spirit  (Spirit  of  supplication  and  inter- 
cession) to  them  (of  His  children)  that  (in  faith) 
ask  it."  We  are  not  always  to  wait  for  the  spirit 
of  supplication  and  intercession  to  create  unutter- 
able desire,  but,  knowing  from  the  Word,  from 
past  experience,  from  the  history  of  the  Church, 
the  character  of  God,  our  duty,  and  great  priv- 
ilege in  Christ,  we  may  ask  of  the  Father,  in  the 
name  of  Christ,  that  He  will  give  us  the  Holy 
Spirit  to  so  help  our  infirmities,  if  need  be,  with 
groanings  which  cannot  be  uttered,  that  we  may 
offer  the  prayer  of  faith  for  the  desired  object. 

God's  people  might  always  gain  the  victory 
of  faith  for  anything  agreeable  to  God's  will,  if 
they  but  understood  that,  by  the  help  of  the 
Spirit  they  might  always  triumph,  as  Paul  says 
to  the  Corinthians  (2  Cor.  2:14)  :  ''Nov/  thanks 
be  unto  God  which  always  causeth  us  to  triumph 
in  Christ.  My  purpose  is  to  inspire  your  cour- 
age. What  is  necessary  to  realize  the  answer  to 
our  prayer,  is  that  we  coiitinue  to  express  the 
desire  begotten  in  us,  by  the  Spirit,  with  a 
continually  greater  urgency  and  fervency,  and 
thus   exercise   a   constantly  increasing   faith,    and 


408  PREVAILING    PRAYER 

the  answer  will  as  certainly  be  given  as  that 
there  is  a  God  to  give. 

If  the  Holy  Spirit  will  help  us  to  prevail  for 
purity,  or  power,  or  the  salvation  of  sinners  and 
we  do  not  prevail,  how  can  we  expect  to  stand 
guiltless  in  the  day  of  judgment  ?  If  you  want 
purity,  that  is  just  what  God  the  Father  and 
God  the  Son  and  God  the  Spirit  want  you  to 
have,  and  the  Spirit  is  here  on  purpose  to  help 
you  to  believe. 

Sin  in  the  Church  is  a  non-conductor  of  the 
power  of  the  Spirit.  The  Church  is  a  free  and 
co-operating  medium  through  which  the  Spirit 
operates,  in  His  redemptive  work,  in  saving  the 
lost.  If  Christians  are  living  in  sin,  either  sin  of 
commission  or  omission,  the  Spirit  will  not  use 
them  in  saving  souls.  A  breath  of  opposition  in 
the  heart,  to  the  will  of  God  will  grieve  and 
quench  the  Spirit,  so  that  He  will  neither  help 
us  to  pray  nor  use  us  to  His  glory.  Sin  is 
infinitely  grievous  to  the  Holy  Spirit,  and,  if 
persisted  in,  w^ill  invariably  quench  Him.  If  we 
refuse  to  do  any  duty,  if  we  speak  a  single 
hateful  word,  if  we  indulge  a  hateful  feeling,  we 
will  grieve  and  quench  the  Spirit,  and  He  will 
not  help  us  to  offer  the  prayer  of  faith.  The 
indulgence  of  any  qttestionable  practice  is  sin,  and 
will  grieve  and  quench  the  Spirit.  **  For  what- 
sover  is  not  of  faith  (anything  that  we  do  not 
fully  believe  is  right  in  the  sight  of  God)   is  sin." 

We  may  prevail  for  any  blessmg,  or  result  for 
which  the  Spirit  helps  to  pray.  The  Spirit  will 
help  us  to  pray  for  anything  agreeable  to  the  will 
of  God.     It  is  the  will  of  God  that  all  should  come 


OFFERED   BY   THE   SPIRIT's    HELP.  4O9 

to  repentance.  Therefore,  the  prayer  of  faith  may 
be  offered  for  the  salvation  of  any  savable  sinner. 
Some  of  you  may  question  the  correctness  of  the 
above  statement.  My  answer  to  your  question  is: 
Any  person  for  whom  the  prayer  of  faith  cannot 
be  offered  is  eternally  lost,  and  hence  it  is  not 
according  to  God's  will  that  he  should  be  saved. 
If  the  prayer  of  faith  may  be  offered  for  the  sal- 
vation of  any  savable  sinner  in  the  community, 
how  great  is  the  responsibility  of  Christians! 
Brethren,  until  by  the  help  of  the  Spirit  we  shall 
have  exercised  all  possible  faith  in  behalf  of  the 
lost,  let  us  not  say ;  ''  I  have  no  more  responsibility, 
or  my  hands  are  clear  of  the  blood  of  all  men." 
The  Lord  open  our  eyes,  quicken  our  consciences 
and  give  us  grace  to  meet  our  responsibilities. 
Holy  Spirit  use  us  as  Thy  agents  in  prayer! 

"  Come,  Holy  Ghost  our  souls  inspire, 

And  lighten  with  celestial  fire  ; 
Thou  the  anointing  Spirit  art, 

Who  dost  thy  seven-fold  gifts  impart ; 
Thy  blessed  unction  from  above, 

Is  comfort,  life,  and  fire  of  love," 


LECTURE  XXIII. 

PREVAILING  PRAYER  AND   THE   WORD;   OR,    THE 

TRANSMUTAION  OF  THE  WORD  INTO  THE 

EXPERIENCE  AND  CHARACTER 

OF  THE  BELIEVER. 

In  all  Christian  living  and  labor,  God's  Word 
shall  be  kept  to  the  front.  Yet,  the  Word,  unless 
impregnated  with  the  omnipotence  of  faith,  is  a 
dead  letter, 

WHERE   THE   PATH    OF   PRAYER   LEADS. 

The  path  of  prayer  leads  deeper  into  the 
secrets  and  inexhaustible  w^ealth  of  the  Word, 
than  any  other.  In  the  study  of  the  Word,  pre- 
vailing prayer  (by  filling  the  believer  with  the 
Spirit  of  light)  brings  light  to  understand  it,  a 
power  to  transmute  it  into  the  experience,  life 
and  character  of  him  who  prays,  and  a  power  to 
make  it  effectual  in  the  salvation  of  those  who 
hear  it  taught.  How  often  the  otherwise  illiterate, 
to  whom  God  reveals  His  secrets,  understand  the 
deep  things  of  God,  while  many  a  scholastic  D. 
D.  has  not  gone  skin-deep  into  the  spiritual  life 
and  power  of  the  Word.  Of  course  the  Holy 
Spirit  only,  can  be  the  agent  (either  directly,  or 
in  the  believer)  by  whom  Christ's  words  are 
made  unto  us  ''spirit''  and  '' lije!'  But  the  Holy 
Spirit  as  such  agent,  operates  only  in  answer  to 
prayer — the  prayer  of  faith.  Hence,  Paul  writ- 
ing to  Timothy  declares  (2  Tim.  3:  15-17.) :  ''And 
thou  from  a  child  hast  known  the  holy  Scriptures 


AND    THE  WORD.  4II 

which  are  able  to  make  thee  wise  unto  salvation 
(wise  unto  the  attainment  of  salvation)  through 
faith  which  is  in  Christ  Jesus."  Here  Paul  dis- 
tinctly teaches  that  the  holy  Scriptures  are  capable 
of  making  us  wise  unto  salvation  through  faith^ 
as  a  condition.  In  John  (6:63)  Christ  teaches: 
''It  is  the  Spirit  (given  in  answer  to  p7'ayer)  that 
quickeneth  "(the  impregnating  Spirit  in  His  Word 
by  whom  the  dead  soul  rises  into  faith  and  life) 
the  flesh  (sensuality)  profiteth  nothing  (cannot 
impart  Divine  life  to  the  soul);  the  words  that  I 
speak  unto  you,  they  are  spirit^  (imbued  by  the 
power  of  the  Spirit  of  God  in  Christ)  and  they 
are  life'' — imparting  Divine  life  to  the  soul,  on 
condition  of  faith. 


"living  epistles." 


As  we  become  filled  with  the  Spirit  and 
devoutly  study  the  Word,  we  become  incarnated, 
living,  breathing,  walking  and  talking  bibles. 
The  Word  is  not  only  written,  by  the  Holy  Spirit, 
on  the  tablet  of  a  living  soul,  but  it  permeates, 
feeds,  strengthens,  and  is  a  blaze  of  light  in  the 
believer,  and  the  two-edged  ''sword  of  the  Spirit." 
Such  Christians  are  ''living  epistles,  known  and 
and  read  of  all  men."  Ungodly  men,  seeing  and 
associating  with  these  Incarnate  bibles  are  com- 
pelled to  read  them.  The  statements  of  God's 
Word  thus  translated  into  holy  living  and  sweet 
tempers,  palpitating  with  a  life  and  power  Divine, 
compel  the  confession  :  "  These  men  are  the 
great  power  of  God."  In  a  revival  in  Chicago, 
under  the  lead  of  Rev.  J.  O.  Peck,  an  infidel 
arose  and  came  forward.  Before  kneeling  at  the 
altar  he  turned  to  the  audience  and  said  :  "  I  have 


412  PREVAILING   PRAYER 

been  an  unbeliever,  but  the  consistent  life  and 
example  of  my  v^ife  have  compelled  me  to  see 
that  she  possesses  something  v^hich  I  have  not,  and 
which  has  made  her  what  she  is.  I  cannot  any 
longer  doubt  the  reality  of  religion.  I  am  deter- 
mined to  seek  for  it.  Pray  for  me."  The  Holy 
Spirit  working  in  the  soul,  *'  to  will  and  to  do  of 
His  good  pleasure,"  in  answer  to  prayer,  had 
translated  the  Word  into  the  life  of  the  skeptic's 
wife,  so  that  in  all  his  daily  association  with  her 
he  was  compelled  to  see  and  read  the  living, 
palpitating  truth.  The  supreme  want  of  the 
world  to-day  is  the  Bible  lived !  This  is  by  the 
Holy  Spirit  filling  the  soul,  in  answer  to  prayer, 
and  translating  the  Word  of  God  into  the  life  of 
the  believer,  in  whom  Christ's  "  words  abidel' 
Many  cannot  understand  the  Bible  because  it  is 
''spiritually  discernedl'  but  its  translation  into  a 
holy  life  is  perfectly  intelligible.  Enoch  and 
Elijah,  Paul  and  Luther,  Phoeby  Palmer  and 
Alfred  Cookman,  were  living  epistles  that  the 
child  could  read,  and  the  skeptic  must  read,  and, 
could  not  ^22>understand  or  ;;2/i"interpret.  ''  Ye 
(Christians)  are  the  light  of  the  world."  It  is  in 
the  light  of  God's  Word  transmuted  into  the  life, 
that  reveals  to  the  sinner  his  God  and  himself. 
**A  city  that  is  set  on  an  hill  ca^uiot  be  hid."  If 
it  cannot  be  hid,  then  it  must  be  seen.  Living 
the  truth,  by  Christians,  is  knowledge  of  the  truth 
by  ;2^;2-Christians.  ''  And  this  is  the  condemnation 
(the  conviction  of  sinners)  that  light  is  come  into 
the  world" — the  light  of  the  lije  of  the  Son  of 
God,  and  of  his  true  disciples :  for  '*the  life  was 
the  light  of  men."    Said  Rev.  J.  O.  Peck :  "  The 


AND   THE  WORD.  41J 

best  defense  of  Christianity  ;  the  ablest  book  ever 
pubhshed  in  Christian  evidences ;  the  mightiest 
argument  ever  forged  in  support  of  evangelical 
religion,  is  a  consecrated  soul  walking  in  the 
beauty  of  holiness  (''  in  all  the  commandments  and 
ordinances  of  the  Lord,  blameless").  A  holy  life 
is  the  one  unanswerable  argument  in  support  of  the 
truth  of  Christianity.  It  is  an  achial  demon- 
stration of  its  verity.  Infidels  and  skeptics  may 
disbelieve  the  doctrines  of  the  Scriptures,  and 
deny  the  divinity  of  Christ,  but,  when  a  praying, 
godly  man,  incarnates  those  doctrines,  and  mani- 
fests in  his  daily  life,  that  Jesus  Christ  has  power 
on  earth  to  forgive  sins,  and  to  transform  the 
character  and  conduct,  there  can  be  no  disbelief, 
nor  doubt  of  that  holy  life.  It  is  an  incontest- 
able fact, 

TRUTH   LIVED   COMPELS   RECOGNITION. 

Brethren,  you  may  not  be  able  with  silver 
tongue,  to  speak  for  Christ  in  pulpit  or  on  plat- 
form. You  may  not  be  able  to  pour  millions  of 
wealth  into  the  treasury  of  your  Lord.  You  may 
not  be  able  to  go  to  the  ends  of  the  earth  as 
ambassadors  of  the  "  King  of  kings,"  praying  men 
in  Christ's  stead  to  be  reconciled  to  God;  but 
you  can  do  a  greater  thing  than  either.  You 
may  live,  before  the  eyes  of  your  godless  neigh- 
bors, a  pure  life — a  life  the  embodiment, —  the 
incarnation  of  God's  truth,  ablaze  with  the  fires  of 
holy  love.  When  Lord  Peterborough  left  the 
presence  of  the  saintly  Fenelon,  the  infidel 
declared:  ''If  I  stay  here  longer  I  shall  become  a 
Christian  in  spite  of  myself."  Fenelon  was  the 
incarnation  of  Christ's  truth,  and  Christ's  life,  by 


414  PREVAILING   PRAYER 

unceasing  "fellowship  with  the  Father  and  with 
His  Son  Jesus  Christ,"  in  prayer \  and,  could  say 
with  Paul :  *'  I  live,  yet  not  /  but  Christ  liveth  in 
me,  etc'.'  Again,  J.  O.  Peck  says:  "Infidels  are 
not  so  dangerous  to  the  cause  of  Christ  as  bap- 
tized worldlings,  masquerading  in  the  name  of 
religion,"  the  power  of  a  life  filled  to  the  brim, 
with  the  blazing  truth  of  God  is  almost,  if  not 
quite,  omnipotent.  "The  light  of  the  body  is  the 
eye  (the  eye  is  the  inlet  of  light);  if,  therefore, 
thine  eye  (intention)  be  single  (be  to  glorify 
God,  only)  thy  whole  body  (being)  shall  be  full 
of  light  (of  truth  and  holiness)  but  if  thine  eye 
be  evil  (your  purpose  to  serve  self  in  part,  at 
least,  and  not  God  only)  thy  whole  body  shall  be 
full  of  darkness  (the  darkness  of  error  and  sin). 
If,  therefore,  the  light  ( fancied  or  professed )  that 
is  in  thee,  be  darkness  (the  darkness  begotten  by 
unholy  motives  and  selfish  interests )  how  great  is 
that  darkness" — how  blinding!  as  there  is  noth- 
ing so  enlightening  and  convincing  to  the  ungodly 
as  the  embodiment  of  the  illuminating  and  power- 
ful truths  of  the  Gospel  of  Jesus  Christ ;  so  there 
is  nothing  so  blinding  and  confounding  to  the 
ungodly,  as  Church  members,  who  are  the  embodi- 
ment of  the  dark  and  destructive  errors  of  Satan. 

THE   WORD   AND   PRAYER. 

The  relations  of  the  Word  and  prayer  are  the 
most  intimate.  As  the  newly  converted  heathen 
put  it :  "I  pray —  I  speak  to  my  Father.  I  read — 
my  Father  speaks  to  me."  Says  A.  Murray : 
"  Prayer  is  not  monologue,  but  dialogue.  God's 
voice  in  response  to  mine,  is  its  most  essential 
part.     Listening  to   God's   voice    is   the  secret  of 


AND   THE  WORD.  415 

the  assurance  that  He  will  listen  to  me.  *  Incline 
Thine  ear  and  hear.  Give  ear  unto  me.' 
*  Harken  to  my  voice.'  //zs  harkening  will 
depend  on  ours.  What  we  make  God's  JVord  to 
us,  is  the  measure  of  what  He  makes  Hhnself  to 
us.  His  words  abiding  in  us,  is  the  equivalent 
of  Himself  abiding  in  us.  What  a  view  is  here 
opened  to  us  of  the  place  the  words  of  God,  in 
Christ,  are  to  have  in  our  spiritual  life,  and 
especially  in  our  prayer !  In  a  man's  wordsy  he 
reveals  himself.  In  his  promises  he  gives  hi?nselj 
away.  He  binds  himself  to  the  one  who  receives 
his  promise.  *  *  It  is  through  our  words  that 
spirit  holds  fellowship  with  spirit  —  that  the  spirit 
of  one  man  passes  over  and  transfers  itself  into 
another.  So,  when  God  speaks  for  Himself,  in 
His  wordsy  He  does  indeed  give  Himself — His 
love  and  His  life.  His  will  and  His  power,  to 
those  who  receive  these  words  (in  a  reality), 
passing  comprehension.  *  *  To  offer  a  prayer 
—  to  give  utterance  to  certain  wishes,  and  to 
appeal  to  certain  promises  —  is  an  easy  thing, 
and  can  be  learned  of  man  by  human  wisdom. 
But  to  pray  '  in  the  Spirit' —  to  speak  words  that 
reach  and  touch  God  ;  that  affect  and  influence 
the  powers  of  the  unseen  world  ;  such  praying, 
such  speaking,  depends  entirely  upon  our  hearing 
God's  voice  (in  His  Word).  This  hearing  the 
voice  of  God  is  something  more  than  the  thought- 
ful study  of  the  Word.  There  may  be  a  study 
and  knowledge  of  the  Word  In  which  there  is 
but  little  real  fellowship  with  the  living  God. 
But  there  is  also  a  reading  of  the  Word  in  the 
very  presence  of  the  Father,  and  under   the   lead- 


4l6  PREVAILING    PRAYER 

ing  of  the  Spirit,  in   which    the   Word   comes   to 
us  in  living  pov^er  from    God    Himself.     It   is   to 
us  the  very  voice  of  the  Father.    A  real,  personal 
fellowship    with    Himself.     It    is    the    living   and 
powerful  voice  of  God  that  enters  the  heart,  that 
brings   blessing   and    strength,   and    awakens   the 
response  of  a  living  faith,  that  reaches  the  heart 
of  God  again.     *    *    The    chief   thing  is,  not   to 
know  what  God  has  said    we   must    do,  but   that 
God  Himself  says  it   to    us.     If    I    do   what    God 
says,  God  will  do  what  I  say.     It  is  the  Word  of 
Christ,  lovedy   lived  and  abiding  in   us,  becoming, 
through  obedience  and  action,  part  of  our   being, 
that  makes  us  one  with  Christ,  that  fits  us  spiritu- 
ally for  touching — for  taking  hold  of  God.     'All 
that  is  of  the  world  passeth  away.     He  that  doeth 
the  will  of  God  abideth  forever.'     O,  let  us  yield 
heart  and  life  to  the  words  of  Christ ;  the  words 
in  which  He  ever   gives   Himself— tho,   personal 
living  Saviour,  and  His  promise   will  be  our  rich 
experience.     '  If  ye  abide    in   Me,  and  My   words 
abide  in  you,  ye    shall    ask  what   ye   will   and    it 
shall  be   done   unto  you.'     There  can  be  only  so 
much  living  faith  as  there  is  of  the  living   Word 
dwelling  in  the  soul.     As  God's  woi'ds   are    taken 
into    our  hearts ;  our  words    are    taken  into    His 
heart.     When  Moses  went  into  the    tabernacle  to 
speak    with    God,    he    heard    the    voice   of   One 
speaking   to    him    from    off   the    mercy   seat.     So 
may  it   ever  be   with    us    as   we    enter   the    holy 
temple  for  God's  worship  and  breathe  our  words 
into  God's  ear." 

FAITH   THE   CONDITION    OF    DIVINE    ILLUMINATION. 

To  the  unsaved,  the  Bible  is  largely  a  book  of 


AND    THE   WORD.  41 7 

mysteries.  One  of  the  offices  of  the  Holy  Spirit 
is  to  unlock  these  mysteries,  that  concern  us,  in 
working  out  our  salvation,  and  in  helping  others 
to  work  out  their  salvation.  But  He  will  not 
unlock  these  sacred  mysteries  to  our  eyes  and 
hearts,  unless  we  unlock  to  Him  every  chamber 
of  our  being.  Then  let  our  prayer  of  faith  be: 
*'Holy  Spirit,  unlock  Thy  truth,  Thyself  the  key." 
"The  natural  (depressed  and  sin  blinded)  man 
knoweth  not  the  things  of  the  Spirit" — in  the 
Word.  The  best  commentary  on  the  Word,  espec- 
ially in  the  matters  of  experience,  is  the  Word 
itself,  illumined  by  the  Holy  Spirit  in  answer  to 
prayer.  In  one  hour  as  we  come  in  direct  con- 
tact with  the  Word,  the  Holy  Spirit,  in  tis  and  in 
the  Word,  can  teach  us  more  of  ''the  mind  of  the 
Spirit,"  than  all  the  commentaries  in  the  world 
can  teach  us  in  a  week.  The  Holy  Spirit  sinks 
the  truth  through  the  intellect  into  the  heart,  as 
He  never  does  through  the  teachings  of  men, 
unless  men  are  filled  with  the  Holy  Ghost.  This 
is  not  decrying  commentaries,  or  the  teachings  of 
men,  but  it  is  exalting  the  Holy  Spirit  above  men, 
as  the  Teacher  of  teachers.  The  teachings  of 
godly  men  are  of  incalculable  value,  especially  as 
they  formulate  the  teachings  of  the  W^ord  and 
present  historic  and  scientific  facts.  Yet,  one 
momentary  flash  of  light,  from  the  Holy  Spirit 
will  enable  the  devout  soul  to  get  such  a  view  of, 
and  into,  the  enriching  depths  of  God's  naked 
truth  as  all  the  teachings  of  men  are  unable  to 
give !  How  strikingly  the  fact  appears,  that  God 
reveals  to  us,  His  will  in  His  Word,  on  the  con- 
dition of  faith  in  His  Word.     In    His   epistle   to 


4l8  PREVAILING   PRAYER 

the  Epheslans  (1:15-20)  Paul  says:  "Where- 
fore, I  also,  after  I  heard  of  your  faith  in  the 
Lord  Jesus,  and  love  unto  all  the  saints,  cease  not 
to  give  thanks  for  you,  making  mention  of  you  in 
my  prayers,  that  the  God  of  our  Lord  Jesus  Christ, 
the  Father  of  glory  (the ''Father  of  lights,"  by 
His  Spirit.  Mark/)  mciy  give  unto  you  the 
spirit  of  zuzsdom  (to  quicken  their  inner  powers, 
to  behold  diXxd  realize  the  verbal  revelation)  and  rev- 
elation (a  Divinely  communicated  spirit  by  which 
revelation  is  made)  in  the  knowledge  of  Him, 
(the  knowledge  of  God)  the  eyes  of  your  under- 
standing being  enlightened  (by  the  spirit  of  wis- 
dom and  revelation)  that  ye  may  know  (by 
Divine  enlightenment)  what  is  the  hope  of  your 
calling  ("the  hope  of  that  to  the  enjoyment  of 
which  God  calls  you")  and  (that  ye  may  know) 
what  are  the  riches  of  the  glory  of  His  inheritance 
in  the  saints,  and  what  is  the  exceeding  greatness 
of  His  power  to  us-ward  who  (Mark!)  believe 
(the  prayer  of  faith  is  the  condition  of  this  illum- 
ination, revelation,  and  resplendent  glory!)  accord- 
ing to  the  working  of  His  mighty  pozuer,  ("  begln- 
ing  with  Christ's  resurrection  and  finishing  with 
His  glorious  supremacy.  No  human  machineries; 
nay,  no  catastrophes  in  geology ;  no  forces  in 
astronomy  furnish  to  the  eyes.  Divinely  enlight- 
ened so  sublime  and  so  glorious  a  display  of  the 
omnipotence  of  the  'Father  of  glory"  as  the 
work  He  hath  'wrought  in  Christ.'  This  work  was 
in  Christ,  but  for  ns  who  believe'')  "which  He 
wrought  In  Christ  when  He  raised  Him  from  the 
dead." 


AND    THE  WORD.  4I9 

THE   SOUL   GROWS    BY    FAITH   IN   THE    WORD. 

Those  who  prefer  the  teachings  of  uninspired 
men  to  the  teachings  of  the  Word  by  the  Spirit, 
remain  babes  in  Christ,  in  a  knowledge  of  th- 
Word.  Mr.  Muler  says:  "The  first  evening  I 
shut  myself  into  my  room,  to  give  myself  to  prayer 
and  meditation  on  the  Scriptures,  I  learned  more 
in  a  few  hours,  than  I  had  done  during  a  period 
of  several  months  previously.  But  the  peculiar 
difference  was,  that  I  received  real  strength  for 
my  soul  in  so  doing,"  as  we  lear7i  and  love  to  pray, 
we  will  learn  and  love  the  Word.  Though  the  Holy 
Spirit  is  the  Teacher  of  teachers,  of  the  Word 
and  delights  and  waits  to  teach  us,  yet,"  He  will 
be  inquired  of  respecting  His  mind  in  the  Word. 
He  may  not  respond  at  once,  in  every  instance, 
to  our  entreaties,  but.  if  we  in  patience,  time  after 
time,  if  need  be,  on  our  knees  beseech  Him  to 
unlock  the  truth.  He  will  do  so  as  soon  as  He 
can  trust  us  with  the  ''pearl  of  great  price  "—the 
secret  meaning  of  the  Word.  "For  the  meek 
(only)  will  He  teach  His  way"— His  truth.  Our 
rives  must  be  under  the  supremacy  of  the  Word. 
This  is  how  moral  giants  are  made.  It  is  God's 
truth  thus  incorporated — taken  up  into  the  very 
texture  of  the  man,  that  gives  stalwartness  to  the 
inner  man.  All  the  reformers  are  illustrations  of 
this  fact.  This  is  the  work  of  the  Holy  Spirit 
alone,  whether  by  His  own  direct  illumination  and 
inculcation,  or  indirectly  in  the  teachings  of  men 
under  His  control. 

AN   ILLUSTRATION. 

The  Rev.  S.  A.    Keen    relates   the    following  : 
"  Once  in  my  ministry,  a  lady  came    to    me,  who 


4^0  PREVAILING    PRAYER 

was  a  very  creditable  worker  in  my  Church,  and 
a  converted  woman,  and  she  said  to  me :  '  I  don't 
love  to  read  the  Bible.  I  haven't  a  relish  for  it. 
I  find  that  I  prefer  to  read  the  magazines,  and 
the  best  authors  and  current  papers.  There  must 
be  something  wrong.  I  know  I  ought  to  love  the 
Bible.'  I  said,  '  There  is  something  wrong.  You 
need  that  baptism  of  the  Holy  Spirit  that  will 
unseal  the  Book,  and  illuminate  its  pages  so  that 
your  soul  will  exclaim,'  '  How  love  I  Thy  law  ! ' 
About  two  months  after  she  came  to  me  and 
said :  '  O,  the  Bible  is  a  changed  book  to  me 
now !  O,  it's  a  new  book,  such  a  precious  book  ! 
I  only  wish  I  had  more  hours  in  which  to  linger 
over  its  pages  ! '  I  asked  what  had  transformed 
it  so  wonderfully  to  her.  She  replied  :  '  I  went 
with  it  open  before  me,  on  my  knees  one  day, 
and  I  said,  give  me  Lord  a  heart  to  love  and 
delight  in  Thy  Word,  and  there  came  to  me  such 
a  view  of  its  truth,  and  such  a  sense  of  its  Divine 
origin,  that  my  heart  was  filled  with  a  complete- 
ness of  faith  in  it,  and  ever  since  it  has  been  a 
glorious  enjoyment  to  me!'"  It  was  in  answer' 
to  prayer  that  the  Word  was  made  such  a  bless- 
ing to  her  soul  —  that  her  understanding  was  so 
illuminated  as  that  she  saw  its  beauties  and 
wealth  as  never  before,  and  that  the  supernatural 
assurance  of  its  Divinity  was  so  profound,  as  not 
only  to  remove  all  doubt,  but  henceforth  to  make 
it  impossible  to  doubt  its  claims. 

THE    DEVOUT   BELIEVER   A   REFLECTOR. 

"In  the  dark  night,"  says  Prof.  Jaques,  "  I 
once  saw  a  feeble  lamp  struggling  to  pierce  the 
dense  darkness,  but  the    mighty   genius   of   night 


AND    THE   WORD.  421 

defied  its  impotent  rays.  Near  by  I  saw  another 
lamp,  of  the  same  general  pattern,  whose  Hght 
streamed  out  dazzHngly  into  the  distant  dark- 
ness. I  asked  *  why  does  this  lamp  give  more 
light  than  the  other  ?— is  the  oil  better  ?'  'No.' 
'  Is  the  burner  better  ? '  '  No.'  *  But  surely  it 
generates  more  light  ?'  Unexpectedly  the  answer 
was,  '  No.'  '  Why  then  does  it  emit  a  light  so 
much  more  dazzling  than  the  other?'  This  was 
the  answer,  '  Do  you  see  behind  that  bright  lamp 
the  polished  reflector  which  the  other  has  not  ? 
That  reflector  gathers  all  the  divergent  rays 
and  converges  and  flings  them  out  in  one  glitter- 
ing flood  of  light.'  "  So,  my  brethren,  a  holy  life 
gathers  and  reflects,  upon  the  eyes  of  others,  the 
rays  of  Divine  truth,  and  when  the  light  steadily 
and  constantly  shines  upon  the  eyes  of  sinners,  it 
will  pierce  the  darkness  of  the  unholy  heart  and 
life,  and  co7itpel  recognition  and  surrender. 

THE   CHRISTIAN    REFLECTOR   AND   THE    SKEPTICAL 
ABSORBENT. 

The  following,  by  the  Rev.  S.  A.  Keen,  is  to 
the  point  :  *'  There  was  a  young  man  who  had 
become  infatuated  with  Ingersollism.  He  thought 
he  had  come  to  a  full  acceptance  of  its  errors 
and  had  about  concluded  that  the  Church  was 
nothing  to  be  respected,  the  Bible  a  human  inven- 
tion, and  religion  a  mere  fancy.  Just  about  this 
time  he  went  to  write  at  the  same  desk,  in  an 
office,  where  there  stood  opposite  him,  a  devoted 
young  man,  full  of  faith  and  the  Holy  Ghost. 
There  they  stood,  facing  each  other,  busily  push- 
ing their  pens,  for  several  months.  Occasionally 
the  young  skeptic  would  flaunt  out  his  reproaches 


422  PREVAILING    PRAYER 

upon  Christianity,  aud  his  infidel  objections.  His 
godly  associate  refrained  from  any  sharp  retorts 
and  declined  all  controversy,  but  kept  his  heart 
so  full  of  faith  that  he  v^ore  a  bright  face, 
breathed  a  good  spirit,  and  maintained  an  irre- 
proachable life.  One  evening  the  young  skeptic 
fell  in  with  the  pastor  of  the  Church  to  which 
his  religious  business  companion  belonged.  As 
they  walked  together  the  disciple  of  Ingersoll 
said  :  *  I  have  made  up  my  mind  to  join  yoiir 
Church.'  Tke  pastor,  much  surprised,  said  :  *  I 
am  glad  of  it.  Come  next  Sabbath  and  I  will 
receive  you.  And  now  tell  me  what  has  changed 
your  mind.'  '  O,'  said  he,  '  I  have  been  writing 
at  a  desk  with  a  young  man,  a  member  of  your 
Church.  He  never  gets  out  of  humor.  He 
always  seems  so  happy,  and  he  is  so  kind,  that 
he  has  turned  all  my  infidelity  out  of  me,  and  I 
want  just  what  he  has,  and  I  believe  he  has  relig- 
ion.' The  next  Sabbath  he  joined  the  Church 
and  is  now  a  happy  and  useful  Christian."  That 
young  man  believed  the  Word,  and  as  he  believed 
it,  its  light  and  truths  filled  him,  and  shone 
through  him,  and  fell  on  the  eyes  of  the  skeptic 
and  compelled  him  to  see  (i.)  the  hollowness  of 
skepticism,  (2.)  the  satisfying  reality  of  the 
Christian  religion. 

In  reading  and  studying  the  Word  of  God,  in 
which  He  speaks  to  us,  we  should  be  just  as  rever- 
ent and  devout  as  when  in  prayer  we  speak  to 
Him. 

"  The  heavens  declare  Thy  glory,  Lord; 
In  every  star  Thy  wisdom  shines; 
But  when  our  eyes  behold  Thy  Word, 
We  read  Thy  name  in  fairer  lines," 


LECTURE  XXIV. 

PREVAILNG  PRAYER  AND  THE  WORD;    OR,  PREVAIL- 
ING PRAYER  MOVES  GOD  TO  EMPOWER 
HIS  TRUTH  TO  MOVE  MEN 

SCRIPTURE   STATEMENT. 

"  It  is  not  ye  that  speak  but  the  Holy  Ghosts 
"And  they  were  all  filled  with  the  Holy  Ghost 
(in  answer  to  prayer) ,  and  began  to  speak  *  *  * 
as  the  Spirit  gave  them  utterance."  **We  (minis- 
ters) will  give  ourselves  continually  to  prayer  and 
the  ministry  of  the  Word!' 

CHRIST,  OUR  GREAT  EXEMPLAR. 

In  discussing  this  subject,  the  Word  of  God 
must  be  the  man  of  our  counsel.  That  we  may 
get  at  the  root  of  this  matter,  we  must  go  back 
of  the  teachings  of  the  Church,  to  the  teachings 
and  example  of  the  Lord  Jesus  Christ,  our  great 
and  perfect  exemplar.  In  doing  this  we  shall  see, 
I  think,  that,  not  only  the  Church  must  receive 
Divine  qualification  to  teach  the  Word,  by  the  bap- 
tism of  the  Holy  Ghost,  in  answer  to  prayer;  but 
that  Christ  Himself  was  so  qualified.  That  we 
may  see  how  truly,  in  this  matter,  He  subjected 
himself  to  the  same  limitations,  enduement,  and 
conditions,  imposed  on  His  disciples,  I  will  make 
the  statement,  that  His  supernatural  wisdom  and 
power,  to  teach  the  Word,  and  work  the  works 
of  Him  that  sent  Him,  were  not  inherent  but 
received.  Both  Christ  and  His  disciples  declare 
this  fact, 

[4233 


424  PREVAILING    PRAYER 

I  pray  you  do  not  exclaim  ''  heterodoxy !  *' 
but  wait  and  see  if  I  can  prove  my  statement 
correct.  I  shall  not  discuss  this  subject  for  the 
sake  of  presenting  a  view  that  may  differ,  a*t 
least,  in  the  main,  from  the  views  entertained  and 
expressed  of  it  by  others  ;  but  solely  for  the  pur- 
pose of  encouraging  the  young  disciple  of  Christ 
to  persevere  in  his  prayer  efforts,  by  showing 
him  that,  in  so  doing,  he  is  treading  in  the  foot- 
prints of  his  Divine  Lord  and  Master,  who  too, 
asked  and  received. 

RADICALLY  ORTHODOX. 

Let  me  say  at  the  outset,  that  while  I  am 
compelled  to  believe  and  teach  what  I  have 
stated,  yet,  I  claim  to  be  radically  orthodox,  as 
to  the  divinity  of  the  Lord  Jesus.  He  indeed 
was  ''  God  manifest  in  the  flesh."  "  Emanuel ; 
God  with  us."  "  For  it  pleased  the  Father  that 
in  Him  (Christ)  should  all  fulness  dwell."  "  For 
in  Him  dwelleth  all  the  fulness  of  the  God-head 
bodily." 

WHAT   THE   PROPHET   SAYS. 

Let  US  now  see  what  the  prophet  Isaiah  has 
to  say  on  this  subject.  (42:1.)  *'  Behold  my  ser- 
vant (Christ)  whom  I  uphold  ;  mine  elect,  in 
whom  my  soul  delighteth.  I  have  put  my  Spirit 
upon  Him.  (What  for  ?  What  follows  ?)  He  shall 
bring  forth  judgment  (the  gospel  dispensation 
founded  on  justice)  to  the  Gentiles."  Again, 
(Isa.  11:1-3)  "And  there  shall  come  forth  a  rod 
out  of  the  stem  of  Jesse,  and  a  Branch  shall  grow 
out  of  his  roots,  and  the  Spirit  of  the  Lord 
{Jehovah)  shall  rest  upon  Him  (how  is  this  spirit 
distinguished  ? ) :   the   spirit   of   wisdom   (to   teach 


AND   THE  WORD.  425 

Him)  and  tinders  landing'  (the  fruit  of  wisdom) : 
the  spirit  of  coimsel  and  7night  (to  unerringly  per- 
ceive perfect  plans  and  empower  Him  to  execute 
them)  the  Spirit  of  knowledge  (of  the  deep  things 
of  God)  and  of  the  fear  of  the  Lord  (reverential, 
obedient  fear)  and  shall  make  Him  of  quick  tinder- 
standing  in  the  fear  of  the  Lord,  (literally,  cjuick- 
scented  in  the  fear  of  Jehovah)  and  He  shall  not 
judge  after  the  sight  of  His  eyes  (external 
appearances)  neither  reprove  after  the  hearing 
of  His  ears,"  by  the  true  merits  of  the  case,  and 
not  by  hearsay. 

WAS   THE   PROPHECY   FULFILLED  ? 

Now,  let  us  turn  to  the  New  Testament  Scrip- 
tures and  see  if  this  prophecy  was  fulfilled  in 
Christ.  Said  Peter,  in  Acts  (2:22):  ''Ye  men  of 
Israel,  hear  these  words :  Jesus  of  Nazareth,  a 
man  approved  of  God  among  you,  by  miracles, 
and  wonders,  and  signs  (supernatural  acts) ,  which 
God  (the  Father^  did  by  Him" — Christ,  as  His 
Father's  ministering  servant.  In  Matthew  (12:28) 
Christ  Himself,  said  to  His  enemies  :  *'  But  if  I 
cast  out  devils  by  the  Spirit  of  God,  then  the  king- 
dom of  God  is  come  unto  you."  Then  Christ 
did  not  cast  out  devils  by  His  inherent  power,  but 
by  a  power  bestowed.  Again,  in  Acts  (10:36,  38) 
we  read  :  ''  The  Word  which  God  (the  Father) 
sent  (by  Christ,  His  Son)  unto  the  children  of 
Israel,  preaching  peace,  by  Jesus  Christ  (He  is 
Lord  of  all) ;  that  Word,  I  say,  ye  know,  which 
was  published  throughout  all  Judea,  and  began 
from  Galilee,  after  the  baptism  which  John 
preached ;  how  God  (the  Father)  anointed  Jesus 
of  Nazareth  with  the  Holy  Ghost,  and  with  power 

28 


426  PREVAILING  PRAYER 

{dunamis  — the  personal  energy  of  the  Father  by 
the  Holy  Ghost,  Not  only  was  Christ's  authority 
— exottsia — from  God,  the  Father,  but  His  power 
— dunamis^  who  went  about  doing  good,  and  heal- 
ing all  that  were  oppressed  with  the  devil ;  for 
God  was  with  Hi77t' — in  supernatural  power. 
Paul, --writing  the  Romans  (1:4),  says  that  Christ 
was:  **  Declared  to  be  the  Son  of  God  v^'iXh  power 
according  to  the  Spirit  of  holiness,  by  the  resur- 
rection from  the  dead."  The  Revised  Version 
adds  :  ''Even  Jesus  Christ,  our  Lord."  Here  the 
Lord  Jesus  is  declared  to  be  the  Son  of  God  by 
the  power  of  the  Spirit  and  not  by  His  ^z£/;2  power. 
So  far  as  I  know  there  is  not  a  text  in  the  Bible, 
that  states  that  the  power  by  which  Christ 
wrought  miracles  was  inherent^  while  it  is  repeat- 
edly stated  that  it  was  by  the  power  of  God,  by 
the  Holy  Ghost,  that  He  cast  out  devils,  etc. 

HOW   DID   CHRIST   GET  THEM  ? 

How  did  Christ  get  this  wisdom,  and  this 
power,  by  which  He  had  supernatural  discern- 
ment, and  performed  acts  of  supernatural  power  ? 
I  answer,  by  the  prayer  of  faith,  just  exactly  as 
you,  or  I,  may  get  them.  In  the  life  and  minis- 
try of  Christ  we  may  see  how  closely  prayer  and 
the  Word  are  associated.  He  is  not  only  our 
prayer  pattern,  but  the  model  teacher  of  the  Word. 
It  was  in  answer  to  his  prayer  that  the  Holy 
Ghost  came  upon  Him  ;  filling  and  empowering 
Him,  and,  by  whose  helpful  operations,  "  He 
spake  as  never  man  spake  ;  "  and  by  the  power 
of  the  Spirit  *'cast  out  devils."  By  this  baptism 
of  the  Spirit  He  was  prepared  for  the  work  of 
His  ministry.     Luke  says  of  Christ   (3:21,  22-4:1, 


AND    THE   WORD.  427 

14,  16,  17,  18,  22,  23) :  ''  It  came  to  pass  that 
Jesus  also  being  baptized,  and  praying  (praying 
for  what  ?  For  what  he  immediately  received, 
as  we  shall  see) ,  the  heaven  was  opened  (true 
prayer  and  a  perfect  faith  always  open  heaven) 
and  the  Holy  Ghost  descended  as  a  dove  upon 
Him."  Matthew  says  :  "  And  abode  upon  Him.'* 
"And  John  bare  record  (John  1:12),  saying:  'I 
saw  the  Spirit  descending  from  heaven  like  a 
dove  and  it  abode  upon  Him.'"  "And  Jesus 
being  /////  of  the  Holy  Ghost  *  *  was  led  by 
the  Spirit  into  the  wilderness."  How  absolutely 
He  surrendered  Himself  to  the  will  of  the  Father 
as  dictated  by  the  Spirit !  All  who  are  ''filled 
with  the  Holy  Ghost,"  are  "  led  by  the  Spirit." 
Did  Christ  need  this  anointijig  with  the  Holy 
Ghost  and  power  ?  If  he  did  not,  he  would  not 
have  prayed  for  and  received  it. 

WHAT   USE    DID    CHRIST   MAKE    OF   THIS   ANOINTING  ? 

After  his  baptism,  "  Jesus  returned  in  the 
power  of  the  Spirit  (not  in  His  owji  power,  but 
that  of  the  Spirit,  which  is  as  free  to  His  disci- 
ples as  to  Himself)  into  Galilee  *  *  and  He 
taught  in  their  synagogues,  being  glorified  of  all. 
And  He  came  to  Nazareth  *  *  and  as  His 
custom  was.  He  went  into  the  synagogue  on  the 
Sabbath  day,  and  stood  up  for  to  read,  and  when 
He  had  opened  the  book,  He  found  the  place 
where  it  was  written  :  The  Spirit  of  the  Lord  is 
upon  Me  (to  direct  Him  to  the  right  message) 
because  He  hath  ajiointed  Me  (for  what  ?  A 
specific  anointing  for  a  specific  work)  to  preach 
the  Gospel  to  the  poor,  to  heal  the  broken  hearted 
(so  to-day,   in   Christ's   stead,    His  minister  pours 


428  PREVAILING    PRAYER 

the  balm  of  the  Gospel  into  broken  and  bleeding 
hearts),  to  preach  deliverance  to  the  captives  (O, 
joyful,  blessed  privilege!)  and  recovery  of  sight 
to  the  blind  ;  to  set  at  liberty  them  that  are 
bruised  And  all  bare  Him  witness  and  wondered 
at  the  gracious  words  that  proceeded  out  of  His 
mouth  :  tor  His  word  was  with  power!'  Why  not 
with  power  before  ?  He  was  filled  with  the  Holy 
Ghost,  in  answer  to  prayer.  What  followed 
Christ's  words  of  power  ?  The  devil  in  a  man 
cried  out :  *'  Let  us  alone  ;  what  have  we  to  do 
with  Thee,  Thou  Jesus  of  Nazareth  ?  Art  Thou 
come  to  destroy  us  ?  I  know  Thee  who  Thou 
art  •  the  Holy  One  of  God  !  And  Jesus  rebuked 
him,  saying  :  Hold  thy  peace,  and  come  out  of 
him.  And  when  the  devil  had  thrown  him  in  the 
midst  he  came  out  of  him,  and  hurt  him  not." 
Christ's  prayer  answered. 
When  Mary  and  Martha  sent  word  to  Jesus : 
*'  He  whom  Thou  lovest  is  sick,"  He  put  up  a 
prayer  that  had  reference  to  the  resurrection  of 
Lazarus,  perhaps  to  know  the  Father's  will,  or 
for  power  to  raise  Lazarus  from  the  dead.  At 
the  grave.  He  lifted  up  His  eyes  and  said : 
"  Father,  I  thank  Thee  that  Thou  hast  heard 
Me  (heard  and  answered  My  prayer)  and  I  knew 
that  Thou  hearest  Me  always!'  because  He  always 
obeyed  and  believed  the  Father.  It  is  very  evi- 
dent that  Jesus  was  depe7ident  on  the  Father  for 
something.  In  His  prayer  He  asked  for  it,  and 
received  it. 

OUR  LORD  PRE-EMINENTLY  A  PERSON  OF  PRAYER." 

Of    Him    it    is   said:  **  He    withdrew    Himself 
into  the  wilderness  and  prayed!'     On    the    mount 


AND    THE   WORD.  ^^g 

of  transfiguration  (Lu.  9:28,  29)  as    Chnst  prayed, 
the  glory  of  God  broke  through  the    veil  of    His 
humanity.      LzsUn  /    O,     how    wonderful  !      ''  He 
took  Peter  and  John  and  James  and  went  up  into 
a  mountain  {w/ia^  for?)   to  pray  (did   He  need  to 
pray  ?)    and    as   He  prayed  (while    in    the  act  of 
prayer)  the  fashion  of  His  countenance  was  altered. 
(Was  this  the  only  time  that  the   fashion  of    His 
countenance  was   altered  ?     May  be,    ma^iy  .times 
'His    countenance    was   altered/    when    all   alone 
with  the  Father,    spending    the    night    in    prayer. 
How  these  face  to  face  talks  with   God   light   up 
the  face.    How  many,  many  times,  I  have  seen  the 
face  of  my  sainted   mother,    when    in   prevailing 
prayer,  or  when  witnessing    for    her    Lord,    shine 
with    a   seraphic    lustre  !  )    and  His   raiment    was 
white    and    glistening."      But,    it    was,    not    only 
while  the  Lord  Jesus,  on  the  mount,  received  into 
His  person  the  focalized  blaze  of  the  Divine  glory 
that    He  prayed;   but    in    the   garden,    amid    the 
darkness  of  the  night,  and  the  still  intenser  dark- 
ness of  the  night  of  sorrow  that  enshrouded  and 
agonized  His  soul,  that  His  breaking  heart  cried 
out  :    "  Father    if,  etc."      Yes,    and  on   the    cross, 
still    He  prayed  :    "  Father,  forgive    them,    etc. ;  " 
and  with  His  expiring  breath  He  cried:  ''Father, 
into    Thy  hands  I  commend  My  spirit."     Do  you 
wonder    that   the    words   of  Jesus  were  ''  sHrW 
and  ''life?'' 

IS   THERE   A   PARALLEL  ? 

Is  there  a  parallel  recorded  In  the  Scriptures, 
in  the  history  of  the  Church,  to  Christ's  prayer 
for  the  baptism  of  the  Holy  Ghost,  His  word  of 
power,    and    the     marvelous    results    following? 


430  PREVAILING  PRAYER 

"  Greater  works  than  these  (that  I  do)  shall  ye  At> 
(My  praying  disciples,  full  of  'faith  and  power') 
because  I  go  to  My  Father,"  to  send  the  "  Com- 
forter that  He  may  abide  with  you  forever,  even 
the  Spirit  of  Truth."  Jesus  was  now  qualified,  not 
only  by  authority,  but  from  experience,  to  say  to 
His  disciples:  ''Ye  shall  receive  power  after  that 
the  Holy  Ghost  is  come  upon  you  (in  answer  to 
prayer),  and  ye  shall  be  witnesses  unto  Me  ;  both 
in  Jerusalem,  and  in  all  Judea,  and  in  Samaria, 
and  unto  the  uttermost  parts  of  the  earth."  "  But 
tarry  ye  (in  prayer)  *  *  until  ye  be  endued 
with  power  from  on  high  ? 

LET   us   SEE   WHAT  THEY   DID  ? 

With  such  an  example  and  such  instruction 
before  them,  let  us  now  see  what  use  the  disci- 
ples made  of  them.  ''Then  (after  their  Master's 
ascension)  returned  they  unto  Jerusalem  *  * 
and  when  they  were  come  in  they  went  up  into 
an  upper  room."  "These  all  (not  but  half  a 
dozen  of  the  one  hundred  and  twenty,  but  all) 
continued  in  prayer  and  supplication,"  that  the 
Holy  Ghost  might  come  upon  them  and  anoint 
them  (i.)  with  wisdom  to  "understand  the  Scrip- 
tures; (2.)  with  power, \}i\2X  "the  Gospel  of  Christ" 
— "  the  Word  of  Truth,"  might  be  "  the  power  of 
God  u7ito  salvatiojir 

THEN   WHAT  ? 

"And  when  the  day  of  Pentecost  was  fully 
come,  they  were  all  (the  same  one  hundred  and 
twenty  of  Acts  1:15)  with  one  accord  (the  continua- 
tion of  the  'one  accord'  of  1:14)  in  one  place 
(unity  of  purpose,  unity  of  spirit,  and  unity  of 
location),  and   suddenly  there  came  a  sound  from 


AND    THE    WORD.  43I 

heaven,  etc.,  *  *  and  they  were  all  filled  with 
the  Holy  Ghost  ( '  this  was  the  great  fact  of  the 
Pentecost  :  the  great  fact  of  the  New  Testament 
dispensation  —  the  advent  of  the  Spirit,'  )  and 
began  to  speak  with  other  tongues  as  the  Spirit 
gave  them  utterance.  (Ah  !  this  is  what  is  needed 
to-day  in  the  pulpit,  in  the  Sunday  School,  in 
the  prayer  service  —  everywhere,  that  the  Spirit 
may  shape  our  utterances  in  testimony  of  the 
Master !  Then  what  ?)  Peter  standing  up  with 
the  eleven,  lifted  up  his  voice  and  said  unto 
them  *  *  this  is  that  which  was  spoken  by 
the  prophet  Joel,  etc."  Having  heard  the  word 
of  testimony  '*  in  demonstration  of  the  Spirit  and 
of  power  "  what  effect  did  it  have  on  the  hearers  ? 
**  Now  when  they  heard  this  they  were  pricked 
in  their  heart  and  said  unto  Peter  and  to  the 
rest  of  the  apostles :  Men  and  brethren,  what 
shall  we  do  ?  Then  Peter  said  unto  them,  repent, 
and  be  baptized,  every  one  of  you,  in  the  name 
of  the  Lord  Jesus,  for  the  remission  of  sins,  and 
ye  (as  ye  see  that  we  have)  shall  receive  the  gift 
of  the  Holy  Ghost.  Then  they  that  gladly 
received  his  word  were  baptized  :  and  the  same 
day  there  were  added  unto  them  about  three 
thousand  souls  *  *  and  the  Lord  added  to  the 
Church  daily  such  as  should  be  saved  *  *  and 
vj'ith.  ^r eat  power  {dzmamis — Divine  energy)  gave 
the  apostles  witness  (to  the  fact)  of  the  resurrec- 
tion of  the  Lord  Jesus  and  great  grace  was  upon 
them  all.  *  *  And  Stephen,  full  of  faith  and 
power  did  great  wonders.  *  *  And  they  were 
not  able  to  resist  the  wisdom  and  the  spirit  by 
which  he  spake." 


432  PREVAILING  PRAYER 

How  much  power  would  there  have  been  In 
the  words  of  Jesus  had  He  not  first  been  anointed 
by  the  Holy  Ghost,  in  answer  to  his  prayer  of 
faith  ?  How  much  power  would  there  have  been 
in  the  words  of  His  disciples,  had  they  not,  in 
imitation  of  and  in  compliance  with  the  instruc- 
tion of  their  Master,  ''tarried"  (in  prayer) 
until  they  were  ''  endued  with  power  from  on 
high?" 

RELATION   OF   PRAYER  AND   THE   WORD. 

Who  cannot  see  at  a  glance  the  intimate,  and 
inseparable  relation  existing  between  the  prayer 
of  faith,  and  the  Word,  understood  and  taught 
with  power?  Without  the  Spirit  filling,  leading 
and  teaching  us  we  shall  not  be  able  to  testify 
according  to  "  the  mind  of  the  Spirit."  Just  as 
likely  as  not  we  will  say  the  wrong  thing  and  thus 
hinder  the  work,  or,  should  we  say  the  right  thing 
but  in  the  letter,  it  would  neither  quicken  dead 
souls  nor  feed  the  hungry.  Christ  said  :  "  He 
(the  Spirit)  shall  testify  of  Me'.'  The  testimony 
of  the  Holy  Spirit  of  Christ  is  a  testimony  within 
our  testimony  ;  a  Divine  voice  within  our  voice. 
The  testimony  of  God  and  man  MmX.^di— blended. 
As  elsewhere,  I  said  :  The  vivifying  and  ener- 
gizing soul  of  our  faith,  is  the  grace  of  faith,  and 
that  the  power  of  faith — spiritual  power  received, 
is  in  proportion  to  the  measure  of  the  grace 
of  faith  imparted  by  the  Spirit ;  that  the 
intercession  of  the  Spirit  within  us  is  the 
soul  and  power  of  our  prayer ;  so,  the  testi- 
mony of  the  Spirit,  within  our  testimony,  is 
the  soul  and  power  of  our  testimony.  The 
Holy  Spirit  will  not  witness  except  of  Christ.     He 


AND   THE  WORDi  43j 

Will  not  witness  of  science,  or  philosophy,  of 
speculative  theories,  or,  of  tons  of  trash  palmed 
off  on  the  people  under  the  name  of  preaching. 
No  wonder  the  whole  ministry  of  some  men,  in 
the  pulpit.  Is  a  failure,  a  powerless — an  ''emascu- 
lated'' ministry.  If  we  want  the  testimony  of  the 
Holy  Spirit  to  be  In  our  testimony,  we  must  first, 
''be  filled  with  the  Spirit"  Himself,  and  then 
testify  of  Christ  to  blackslldden  Church  members, 
and  sinners  outside  of  the  Church.  Not  only  the 
power  of  the  Holy  Spirit  must  be  in  the  testi- 
mony but  His  love.  Power  moves ;  love  wins 
and  draws.  The  bibles  the  ungodly  read  are  the 
lives  of  Christians,  therefore.  Christians  should  be 
walking  and  talking  bibles.  The  Word  should  not 
only  be  memorized,  but  It  should  be  a  palpitating 
power  in  the  heart.  ''  Thy  Word  have  I  hid  in  my 
heart  r 

The  Word  of  God,  on  fire,  should  constitute 
the  wa.rp  and  woof  of  sermons  and  religious 
teachings.  God  said  to  Jonah  .  "  Go,  preach  the 
preaching  that  I  bid  thee."  Again,  to  the  prophet 
Ezekiel  God  said:  ''Son  of  man,  eat  this  roll 
(devour,  digest  and  incorporate  it  Into  thy  spirit 
nature),  and  go,  speak  unto  the  house  of  Israel 
all  My  words  that  /  shall  speak  unto  thee, 
receive  In  thine  heart  (red-hot  coals  of  truth 
from  the  heart  will  burn  their  way  down  through 
every  obstruction  to  the  heart)  *  *  and  go,  get 
thee  to  them  of  the  captivity,  unto  the  children 
of  thy  people,  and  speak  unto  them  and  tell 
them  :  Thus  saith  the  Lord  God."  Not  "/ 
think','  or  ''believe','  this  or  that,  but,  "Go,"  with 
the   authority  of  a  "Thus  saith  the    Lord   God." 


dt4  PREVAILING   PRAYER 

"  Every  sermon  should  have  the  peculiar  flavor, 
fragrance  and  color  of  the  Divine  seed  truth,  of 
which  it  should  be  the  growth.  The  sermon  is  in 
the  text,  like  the  flower  in  the  heart  of  the  bud. 
All  the  preacher  has  to  do  is  to  develop  it. 
*  Every  seed  yields  its  fruit  after  its  kind.'  "  The 
Holy  Ghost  will  not  use  our  ideas,  but  His  own 
truth  in  us,  inflamed  by  His  own  life  and  power. 
In  the  truth  seed  of  the  Bible  there  is  a  whole 
Gospel,  a  whole  Christ,  a  whole  salvation,  a  whole 
heaven,  and  a  whole  hell. 

WHENCE   THE    SERMON  ? 

It  was  once  asked  one  of  Mr.  Moody's  busy 
workers,  who  seemed  to  have  so  little  time  for 
sermonizing,  and  yet  was  always  ready  with  a 
soul-stirring  discourse  :  "  Where,  and  how  do  you 
get  your  sermon  ?"  His  prompt  answer  was  :  *' I 
pray  to  God  for  my  sermons."  He  did  not  mean 
that  he  received  his  sermons  from  God  without 
any  effort  on  his  part,  except  prayer.  But  on 
his  knees,  as  he  most  devoutly  searched  the 
Scriptures,  he  prayed  God  to  give  him  the  mes- 
sage needed.  Paul  said  to  the  Colossians  (3:16): 
Let  the  Word  of  CJmst  (not  the  word  of  our 
own  invention,  or  the  powerless  word  of  man) 
dwell  in  you  richly  (O,  to  acquire  all  the  possible 
wealth  of  the  ''  Word  of  life."  It  is  this  wealth 
of  "spirit  and  life"  of  the  Word  that  the  hungry 
people  need,  who  sit  in  the  pews.  It  is  what  a 
poverty  stricken  and  famishing  world  needs 
today  !  in  all  wisdom  ;  skilfully  adapting  all  means, 
plans  and  arguments  to  the  end  sought.  In 
Thessalonians  (1:5)  Paul  writes:  *' For  our  Gospel 
came  not  unto  you  in  word  only  but  also  in  power 


AND    THE   WORD.  435 

and     in     much     assurance" — faith.     Shouted    the 
Rev.  John  Smith  :  **  Brethren,  I    preach   in   faith, 

etc.!" 

god's  burning  glasses. 

Faith  in  the  pulpit  focalizes  the  burning  rays 
of  Divine  truth,  and  forges  them  into  thunder- 
bolts of  power  that  leap  and  hiss  and  shatter  the 
defenses  of,  and  slay  the  enemies  of  God. 
Ministers  baptized  with  fire  are  "burning  glasses 
so  arranged  as  to  bring  the  rays  of  religious 
truth  to  a  focus  and  cause  ignition.  From  age 
to  age  Providence  intermittently  holds  out  such 
glasses  over  the  Church  to  kindle  in  it  new  flames 
of  love  and  zeal.  Every  soul  may  become  a 
burning  glass  in  God's  light.  Every  soul  may  be 
adjusted  in  such  a  manner  that  God  will  shine 
through  him  and  light  the  fire  of  a  new  life.  The 
glory  of  the  flame  belongs  in  every  case  to  the 
sun,  and  not  to  the  glass  ;  and  yet  the  glass  is 
an  instrumental  cause  of  the  flame.  A  slight 
failure  of  adjustment  destroys  the  focal  igniting 
power.  This  is  the  difficulty  in  so  many  lives 
and  Churches  and  communities,  who  do  not 
understand  that  the  difference  between  half- 
heartedness  and  whole-heartedness  may  be  that 
between  death  and  life.  If  any  soul  is  not  a 
burning  glass,  the  fault  is  his  own,  and  not  God's." 

The  minister  who  would  reap  abundant 
.  harvests  from  the  pulpit,  must  sow  earnestly  and 
long  on  his  knees,  in  secret. 

No  man  has  the  right  to  use  the  language 
that  Paul  uses,  except  he  be  a  man  of  much 
prayer  and  great  faith.  Said  he  (Phil.  2:16): 
"  Holding  forth  the  Word  of  Life  (not  of  death, 


436  PREVAILING   PRAYER 

as  all  mere  men's    words   are),  holding  forth  the 
Word  of  Life" — as  a  lamp. 

THE   SELECTION   OF   A   SUBJECT. 

In  preparing  to  teach  the  Word,  we  should 
pray  the  Father,  in  the  name  of  Christ,  to  give 
us  His  Holy  Spirit  to  assist  us  in  the  selection 
of  a  subject,  if  it  has  not  been  selected  for  us 
already.  Having  ascertained  the  mind  of  the 
Spirit  in  the  Word,  and  having  framed  our  out- 
line, we  should  pray  and  think,  and  think  and 
pray,  and  the  Spirit  will  help  us  to  fill  in  with 
such  thoughts  as  He,  Himself,  would  present  ta 
the  people. 

I  do  not  mean  to  say  that  the  Holy  Spirit,  as 
He  assists  our  infirmities,  when  preparing  to  teach 
the  Word,  will  bring  to  our  remembrance  the 
words  and  thoughts  of  the  Word  only.  He  will 
often  bring  to  our  remembrance  the  words  and 
thoughts  of  men,  stored  away  in  our  minds,  but, 
mark!  when  the  Spirit  brings  them  to  remem- 
brance (not  simply  our  unaided  memory  recal- 
ling them),  they  are  not  the  powerless  words  of 
men,  as  spoken  of  a  few  minutes  ago,  but  the 
empowered  words  of  men,  because  they  come  to 
our  minds  through  the  empowering  mind  of  the 
Spirit.  Either  the  words  of  God  or  the  words  of 
men,  in  the  letter,  are  but  dry  bones.  The  Holy 
Spirit,  filling  and  empowering  us,  can  clothe  them 
with  flesh,  and  put  life  into  them.  And  He  will 
do  this  as  we  follow  His  lead,  while  we  seek  to 
know  God's  message  to  the  people.  These 
thoughts  begotten  in  us,  and  dictated  to  the 
heart  by  the    Holy  Ghost,  are    the  thoughts  that 


AND    THF    WORD.  437 

breathe    and    burn,  and   that   He   uses    in  saving 
men. 

''  CANNOT   BUT." 

Being  filled  with  the  Holy  Ghost,  in  answer 
to  prayer  gives  great  boldness  In  teaching  the 
Word,  as  seen  in  the  words  of  Peter,  and  John 
also,  who  answered  (the  rulers  of  the  Jews)  and 
said  unto  them  :  **  Whether  It  be  right  in  the 
sight  of  God  to  hearken  unto  yoit,  more  than 
untc  God  judge  ye  (fulness  of  faith,  power,  and 
the  truth,  are  accompanied  by  the  fearlessness  of 
God  Himself !  A  lesson  here  for  cringing  minis- 
ters). For  we  cannot  but  speak  the  things  which 
we  have  seen  and  heard."  O,  that  all  ambassa- 
dors of  God  might  feel,  and  yield  to  the  holy 
constraint  of  this  ''cannot  but,"  of  the  apostles. 
"  The  Word  of  God  is  quick  and  powerful,  and 
sharper  than  any  two-edged  sword."  But,  it 
requires  wisdom  and  power  to  handle  it  dis- 
creetly and  effectually.  How  many  ministers  can 
make  Paul's  language  their  own,  when  he  says 
(i  Cor.  2:4).  ''My  speech  and  my  preaching 
was  not  with  enticiii^  words  of  man  s  wisdom  (O, 
how  many  sermons  are  made  up  of  enticing 
words  of  man's  wisdom),  but  in  demonstration  of 
the  Spirit  of  power."  But,  our  preaching  will  be 
in  demonstration  of  the  Spirit  and  of  power, 
when  we  pray  as  Paul  prayed,  and  study  the 
Word  as  he  studied  it.  O,  this  criminal  trifling 
with  deathless  souls,  by  ministers  of  the  Gospel, 
preaching  sermons  to  please  the  ear  and  fancy, 
while  many  of  those,  who  listen  to  them,  are 
going  down  to  hell  on  the  run  I  How  many 
ministers  would  be   utterly  surprised  to  hear  the 


438  PREVAILING   PRAYER 

sinner  ask,  in  the  service  :  "  Sir !  what  must  I 
do  to  be  saved?"  Power  to  remove  mountains 
increases,  as  faith  strikes  its  roots  deeply,  and 
broadly,  into  the  soil  of  the  Word  of  power — 
the  Word  of  Him  whose  almightiness  backs  His 
Word. 

THE  TWO  MEANS  IN  PROPER  PROPORTIONS. 

The  two  means  of  grace,  prayer  and  the 
Word,  should  be  used  in  proper  proportions,  and 
may  I  not  say  in  equal  proportions  ?  It  is  only 
as  we  pray  and  study  ourselves  i7ito  the  Word, 
and  the  Word  into  us,  that  we  can  build  sym- 
metrical characters.  If  we  pray  much,  and  do  not 
read  the  Word  devoutly,  we  are  likely  to  become 
fanatical,  and  be  blown  about  by  every  wind  of 
doctrine.  And  if  we  study  the  Word  much,  and 
pray  but  little,  we  are  apt  to  be  puffed  up  with 
a  knowledge  that  goes  no  deeper  than  the  intel- 
lect. Prayer  quickens  the  intellect  to  perceive 
and  store  up  the  truth  in  the  mind  and  heart. 
''Since  I  began  to  pray  God's  blessing  on  my 
studies,"  said  Dr.  Payson,  ''  I  have  done  more  in 
one  week  than  in  the  whole  year  before."  Luther, 
when  most  pressed  with  work,  said  :  "  I  have  so 
much  to  do  that  I  cannot  get  along  without 
three  hours  a  day  prayingr  Said  Sir  Matthew 
Hale  :  ''  If  I  omit  praying  and  reading  God's 
Word  in  the  morning,  nothing  goes  well  all  day. 
A  great  part  of  my  time  is  spent  in  getting  my 
heart  in  tune  for  prayer!'  Said  McCheyne  :  "  It 
(prayer)  is  the  link  that  connects  earth  and 
heaven." 

PRAYER,  AND  PREPARATION  TQ  TEACH. 

If  teachers  of  the  Word  would  spend  one-half 


AND    THE   WORD.  439 

the  time  usually  given  in  preparing  to  teach,  or 
that  they  ought  to  spend  in  preparation,  on  their 
knees,  they  would  teach  with  ten-fold  greater 
power,  and  the  results,  for  good,  would  be  ten- 
fold greater  than  they  are,  in  many  instances. 
Doubtless  Peter  s  discourse  on  the  day  of  Pente- 
cost, was  directly  dictated  by  the  Holy  Ghost, 
then  filling  him.  There  is  no  teacher  like  the 
Holy  Ghost.  He  is  the  best  commentator  on  His 
own  Word. 

WE    BORROW   TOO    MUCH. 

The  trouble  with  too  many  of  us  is,  we  bor- 
row too  many  thoughts  from  sources  outside  of 
God's  word  ;  i.  e.,  those  borrowed  thoughts  make 
up  the  staple  thoughts  of  our  sermons.  All  great 
soul-saving  preachers  have  been,  and  are,  men  of 
"one  book."  Paul,  Wesley,  Luther,  Smith,  Bram- 
well.  Moody,  Spurgeon,  etc.  How  the  young  con- 
vert understands  many  portions  of  the  Bible  now, 
that  he  has  the  Spirit  dwelling  in  him — portions 
that  were  dark  to  him  before.  The  thought  is  : 
the  mind  should  do  its  work  under  the  immediate 
illumination  of  the  Holy  Spirit.  This  is  never 
done,  except  in  those  who  have  a  faith  in  God 
for  imiuediate  results  in  soul-saving,  when  the 
Word  is  taught.  Then  the  Word  will  be  mixed 
with  faith,  in  them  that  teach  it,  and  in  them 
that  hear  it.  Paul  says  to  the  Hebrews  (4:2) : 
*'  For  unto  us  was  the  Gospel  preached,  as  well 
as  unto  them,  but,  the  Word  preached  did  not 
profit  t/mn,  not  being  mixed  with  Jaith  in  them 
that  heard  At''  So,  likewise,  the  Word  taught 
will  not  profit,  if  it  is  not  mixed  with  faith  in 
them    that    teach    it.     The    great    object    of    life, 


440  PREVAILING   PRAYER 

aside  from  working  out  our  own  salvation,  is  to 
save  the  lost.  The  Word  of  God,  which  is  quick 
and  powerful  and  sharper  than  any  two-edged 
sword,  is  the  instrument  to  be  used  in  saving 
men.  The  Word  becomes  ''quick  and  powerful," 
only,  as  it  possesses  tis.  The  Spirit  possesses  us, 
only,  as  we  put  up  believing  prayer  for  this  pur- 
pose. Likewise,  the  Word  possesses  us,  as  we 
put  up  believing  prayer  for  this  purpose,  while 
we  use  all  other  helps  within  reach.  Mark,  all 
other  helps,  not  hindrances  ! 

A   FATAL   MISTAKE. 

Most  of  the  preaching  of  to-day  aims  not  at 
producing  immediate  soul-saving  results.  Every 
sermon  of  the  Fathers  in  Methodism  meant 
present  conviction,  conversion,  and  sanctification. 
They  preached  on  vital  and  practical  subjects  as  : 
**Seek  ye  thee  Lord,  etc."  ''Behold  I  stand  at 
the  door  and  knock,  etc."  "  What  shall  it  profit 
a  man,  etc."  So  much  depends  in  preaching  on 
the  aim,  and  the  power  to  reach  that  aim  at  once. 
If  the  preacher  always  aims  at  reaching  present 
results,  he  will  be  practical  in  his  presentation  of 
the  truth  and  will  rely  on  God  for  power  to  make 
the  truth  effectual. 

A   POWERFUL   MINISTRY. 

"A  ministry  of  power  must  be  the  fruit  of  a  holy, 
peaceful,  loving  intimacy  with  the  Lord.  O,  how 
much  depends  on  the  holiness  of  our  life,  the 
consistency  of  our  character,  the  heavenliness  of 
our  walk  and  conversation  !  Our  life  cannot  be 
one  of  harmless  obscurity.  We  must  either  repel 
or  attract  —  save  or  ruin  souls!  How  loud,  then, 
the  call,  how  strong  the  motive,  to  spirituality  of 


AND    THE   WORD.  44I 

soul  and  circumspectness  of  life.  How  solemn 
the  warning  against  worldly  mindedness  and 
vanity,  against  levity  and  frivolity,  against  negli- 
gence, sloth,  and  formality. 

"  Of  all  men,  a  minister  of  Christ  is  especially 
called  to  walk  with  God.  Everything  depends 
on  this  :  his  own  peace  and  joy,  his  own  future 
reward  at  the  coming  of  the  Lord.  This  is  the 
grand  secret  of  ministerial  success.  One  who 
walks  with  God  reflects  the  light  of  His  counten- 
ance upon  a  benighted  world  ;  and  the  closer  he 
walks,  the  more  of  this  light  does  he  reflect.  One 
who  walks  with  God  carries  in  his  very  air  and 
countenance  a  sweet  serenity  and  holy  joy  that 
diffuse  tranquillity  around.  One  who  walks  with 
God  receives  and  imparts  life  wherever  he  goes; 
as  it  is  written:  *  Out  of  him  shall  flow  rivers  of 
living  water.'  He  is  not  merely  the  world's  light, 
but  the  world's  fountain  ;  dispersing  the  water  of 
life  on  every  side,  and  making  the  wilderness  to 
blossom  as  the  rose.  His  life  is  blessed,  his  ex- 
ample is  blessed,  his  intercourse  is  blessed,  his 
words  are  blessed,  his  ministry  is  blessed  !  Souls 
are  saved,  sinners  are  converted,  and  many  are 
turned  from  their  iniquity." — Bonar. 

DR.   AKERS'    EXPERIENCE  AND   WHAT   FOLLOWED. 

Said  he,  "  Immediately,"  as  he  believed  for  it, 
"  I  was  filled  with  such  a  sense  of  Christ's  ful- 
ness and  grace  as  overpowered  me,  and  unable 
to  speak  or  stand,  I  sat  down.  I  felt  that  the 
power  working  in  me  was  able  to  raise  all  the 
dead  from  Adam  to  the  last  man  that  dies,  and 
said  to  myself,  This  is  the  power  of  Christ's 
resurrection. 

29 


442  PREVAILING   PRAYER 

"The  congregation  was  affected  at  the  same 
time  in  a  similar  manner,  though  not  to  the 
same  extent.  Believers  v^ept  and  shouted  for 
joy,  while  the  impenitent  trembled  and  fell  to 
the  floor  crying  for  mercy.  At  last  I  got  to  my 
room  and  laid  down,  unable  longer  to  sit  up, 
overwhelmed  with  a  sense  of  the  infinity,  grace, 
and  glory  of  God.  In  some  ineffable  way  there 
came  to  me  a  consciousness  of  the  presence  of 
the  triune  God,  Father,  Son,  and  Holy  Ghost,  a 
view  of  the  Holy  Trinity  as  related  to  human 
redemption  and  my  own  need,  which  filled  me 
with  joy  unspeakable  and  full  of  glory. 

*'  But  mortal  man  could  not  long  endure  such 
visitations  of  the  living  God,  and  at  length  I 
asked  Him  to  stay  His  hand  and  let  me  live  to 
declare  His  glory.  The  vision  gradually  with- 
drew, and  I  settled  into  deep  and  abiding  peace. 
My  doubts  and  fears  were  all  gone.  My  confi- 
dence in  God  my  Saviour  and  Sanctifier  was  un- 
bounded and  unwavering.  I  was  greatly  strength- 
ened in  soul  and  body,  and  felt  that  my  preach- 
ing was  no  longer  beating  the  air,  but  was  in 
demonstration  of  the  Spirit  and  of  power.  Under 
my  first  sermon  after  this,  forty  persons  were 
awakened,  and  most  of  them  were  soon  con- 
verted ;  and  under  almost  every  sermon  I 
preached  for  years,  similar  results  appeared. 
Nearly  a  half  century  full  of  changes  has  passed 
since  then,  but  the  power  of  that  baptism  is  with 
me  still,  and  I  trust  will  abide  with  me  forever." 

VICTORY   OF   FAITH   FIRST. 

The  victory  of  faith,  before  or  in  the  opening 
of  the  service,  is  often  a  condition   of   victory  in 


AND    THE   WORD.  443 

teaching  the  Word.  The  teacher  should  become 
master  of  his  hearers,  on  his  knees,  before  he 
attempts  to  present  the  truths  of  God's  message 
to  them.  Victory  in  secret  with  the  Father  means 
victory  in  public  with  the  people. 

"  Now  let  my  soul,  Eternal  King, 
To  Thee  its  grateful  tribute  bring; 
My  knee  with  humble  homage  bow; 
My  tongue  perform  its  solemn  vow. 

All  nature  sings  Thy  boundless  love. 
In  worlds  below,  and  worlds  above; 
But,  in  Thy  blessed   Word,  I  trace 
Diviner  wonders  of  Thy  grace. 

There,  what  delightful  truths  I  read; 
There,  I  behold  the  Saviour  bleed; 
His  name  salutes  my  listening  ear. 
Revives  my  heart  and  checks  my  fear." 


LECTURE  XXV. 

PREVAILING  PRAYER,   AND   ITS  ANSWER;    OR,  HOW 

MAY  I  KNOW    THAT   MY   PRAYER 

MAY  BE  ANSWERED, 

CLEAR   DISTINCTIONS   IMPORTANT. 

A  great  many  blunders  are  committed  in  much 
of  the  teaching  on  the  subject  of  prayer,  by  a 
failure  to  make  proper  distinctions,  and  to  give 
clear  definitions.  Some  people  seem  to  think 
that  the  blessing  needed,  and  promised,  will  be 
given  simply  because  God  has  promised,  and 
because  they  believe  His  promises  are  true.  Evi- 
dently this  is  a  mistake.  There  must  be  the 
exercise  of  faith  by  prayer — earnest,  soulful  prayer. 
Again,  some  seem  to  think  that  because  they  have 
great  desire,  therefore  they  have  great  faith, 
which  is  a  mistake.  We  may  have  almost 
unbounded  desire,  and  yet  have  little,  or  no  true 
faith.  Great  desire  may  be  begotten  by  the  great 
interest  we  feel  in  obtaining  the  favor  desired, 
while  we  are  actuated  solely  by  a  selfish  motive. 
In  such  a  case  true  faith  cannot  be  exercised. 
Our  great  desire  may  be  begotten  in  us  by  the 
operations  of  the  Holy  Spirit  breathing  into  our 
hearts  His  own  great  desire,  as  He  intercedes 
within  us,  and  '*  helpeth  our  infirmities,  with 
groanings  which  cannot  be  uttered."  Desire  is 
one  thing,  and  faith  entirely  another  thing ; 
though  we  cannot  have  great  faith  without  great 
desire — desire     begotten     by    the     Holy    Spirit. 

[444] 


AND  Its  ANSWER.  445 

Faith,  "the   substance    of    things   hoped  for  and 
the  evidence  of  things  not  seen,"  is  an  assent  to 
the  truthfulness    of    God's    testimony,  and   a  pur- 
poseful and  affectionate    trust   in  it,  and  contains 
in  it  a  Divine  conviction,  or  persuasion,  that  our, 
prayer  is  being   heard,  and   that  (when  our  faith 
shall   have  done  its  work  for  the  blessing  asked) 
the  answer  will  be  given  and  the  favor  bestowed. 
We  should    here    distinguish    between   a  little  or 
weak  faith  and   a   perfect    faith,  for   the   desired 
object.     An    imperfect    faith    will    not   secure    its 
object.     When  faith  is  so  put  to  use  as  to  secure 
the    answer,  God    accepts   our   faith    and    grants 
our  petition.     While  we   yet    have    the    spirit    of 
prayer  for  a  desired  favor,  our  faith  is  imperfect 
or  insufficient.     The   moment    faith    has    done  its 
work,  the  spirit  of  prayer  for   the    object   sought 
entirely  ceases. 

DISTINGUISH    FAITH    FROM   THE   ANSWER. 

May  not  faith  itself  be  often  mistaken  for  the 
answer  ?  I  am  sure  it  is  often  so.  There  is  an 
element  of  assurance,  both  in  faith,  and  in  the 
answer  to  prayer.  The  conviction,  or  assurance, 
in  both,  is  the  same  in  nature,  though  the  facts 
assured  of,  are  different.  The  one,  that  we  shall 
have,  or  are  receiving  the  answer.  The  other  is 
that  we  have  received  it.  The  first  is  yet  future, 
or  being  received  ;  the  last  is  already  received,' 
and  is  the,  ''Yes,  my  child,"  of  our  Father  who 
is  in  heaven.  Competent  faith  and  a  complete 
answer  are  never  co-existent,  the  latter  instantly 
follows  the  former,  and  displaces  it.  ''  For  what 
a  man  seeth  (has  in  hand)  why  doth  he  yet  hope 
for    "—believe  for  ? 


446  PREVAILING    PRAYER 

DISTINGUISH   THE   ANSWER   FROM   THE    BLESSING. 

But  the  most  important  distinction  to  be 
made,  is  that  between  the  answer  to  prayer  and 
the  bestowment  of  the  favor  granted.  Most 
Christians,  it  is  to  be  feared,  confound  them. 
To  illustrate  the  difference,  a  parent  prevails  in 
prayer  for  the  conversion  of  his  child,  and  God 
says :  ''  Yes,"  as  in  thousands  of  instances.  The 
parent  knows  that  his  child  will  be  saved,  yet, 
the  child  is  not  saved.  The  blessing  may  not  be 
bestowed  for  days,  or  weeks,  or  months,  or  years, 
after  the  answer  is  given  —  after  the  petition  is 
granted.  As  I  shall  endeavor  to  show,  farther 
on,  in  all  instances  in  which  the  bestowment  of 
the  favor  depends  on  the  action  of  no  one,  but 
God  and  the  believing  soul,  if  the  blessing  is 
spiritual,  perfect  faith  is  instantaneously  followed 
by  the  bestowment  of  the  favor  believed  for.  In 
instances  in  which  the  bestowment  of  the  bless- 
ing sought  depends,  more  or  less,  on  the  action 
of  some  one,  other  than  God,  and  the  petitioner, 
it  may,  or  may  not,  instantaneously  follow  the 
granting  of  the  petition. 

HEARING  AND   ANSWERING  PRAYER. 

Right  here  I  will  call  attention  to  the  dis- 
tinction that  should  be  drawn  between  God's 
hearing  and  answering  prayer.  God  may  hear 
prayer  with  the  purpose  of  answering  it,  days  or 
years  before  the  answer  is  given. 

In  the  ninth  chapter  of  Daniel  we  read  : 
"And  I  set  my  face  unto  the  Lord  God,  to  seek 
by  prayer  and  supplications,  with  sackcloth  and 
ashes ;  and  I  prayed  unto  the  Lord  my  God, 
and  made  my  confession,  etc."     After  twenty  one 


AND   ITS  ANSWER.  447 

days  Gabriel  came  to  Daniel  and  said  unto  him : 
*'  Fear  not,  Daniel,  for  from  the  first  day  that 
thou  didst  set  thine  heart  to  understand,  and  to 
chasten  thyself  before  thy  God,  thy  words  were 
heard  and  I  am  come  for  thy  words  (to  answer 
thy  prayer) .  But  the  prince  of  the  kingdom  of 
Persia  withstood  me  one  and  twenty  days,  but 
lo !  Michael  one  of  the  chief  princes  came  to 
help  me,  and  I  remained  there  with  the  Kings 
of  Persia.  Now  I  am  come  to  make  thee  under- 
stand, what  shall  befall  thy  people  In  the  latter 
days."  By  this  statement  of  God's  Word,  we 
understand  that  God's  hearing  and  answering 
prayer,  are  entirely  distinct  acts,  and  that  in  this 
case,  Daniel's  prayer  was  heard  twenty-one  days 
before  it  was  answered,  and  it  was  answered  a 
great  while  before  the  answer  was  realized, 

I  think  the  following  statement  will  make  this 
clear.  A  gentleman,  representing  a  worthy  cause, 
came  to  a  friend  of  mine  and  asked  him  if  he 
would  direct  him  to  the  monied  men  in  his 
community.  My  friend  gave  him  a  letter  of  in- 
troduction to  a  certain  gentleman.  The  gentle- 
man said  to  the  agent :  "  I  will  see  you  this 
evening."  They  met.  The  plea  of  the  one  was 
patiently  and  kindly  heard,  but  not  a  word  was 
said,  as  to  whether  his  request  would  be  answered. 
They  parted.  A  few  days  after,  the  gentleman 
representing  the  benevolent  cause,  received  a 
letter,  with  thirty  thousand  dollars  In  it.  Enter- 
taining the  man's  request  was  hearing  prayer. 
The  letter  was  the  answer  to  his  prayer,  and  the 
thirty  thousand  dollars  were  the  blessing  bestowed. 
In  this   case  the  ansv/er  and  the  blessing  sought 


448  PREVAILING  PRAYER 

came  at  the  same  moment,  as  is  often  the  case 
(always  when  possible)  when  we  believe  God. 
But,  suppose  after  hearing  the  petitioner's  prayer, 
the  gentleman  had  sent  a  letter,  promising  in 
thirty  days  to  give  thirty  thousand  dollars  ;  you 
can  see  the  distinction  between  hearing,  answer- 
ing and  bestowing. 

The  several  distinctions  mentioned  may  be 
illustrated  as  follows  :  An  affectionate  mother 
says  to  her  child  :  "  My  darling,  when  hungry, 
ask  and  ye  shall  receive."  This  is  the  promise. 
The  child  says :  "  Mamma,  I'm  hungry,  please 
give  me  bread."  This  is  prayer.  The  mother 
listens  to  the  prayer  with  the  disposition  to  grant 
it.  This  is  hearing  prayer.  The  child  waits  with 
unquestioning  expectation.  This  is  competent 
faith.  The  mother  immediately  says :  ''  Yes, 
my  child ;  you  shall  have  it."  The  prayer  is 
answered.  The  child  waits  with  perfect  trust, 
and  the  mother  immediately,  or  shortly  after, 
places  the  blessing  in  the  hand  of  her  trusting 
child.  This  is  the  bestowment  of  the  blessing, 
for  which  the  answer  had  been  given.  Some- 
times the  answer  is  given  in  the  blessing 
bestowed. 

How  may  I  know  my  prayer  will  be  answered  ? 
In  other  words  how  may  I  knpw  that  my  prayer 
is  agreeable  to  the  will  of  God  ?  For,  any  prayer 
agreeable  to  the  will  of  God  may  be  answered. 
*'  For  this  is  the  confidence  that  we  have  in  Him, 
that  if  we  ask  anything  according  to  His  will. 
He  heareth  us,  and,  if  we  know  that  He  hear 
us,  whatsoever  we  ask,  we  knov/  that  we  have 
the  petitions  that  we  desired  of   Him."     (i  John 


AND   ITS  ANSWER.  44g 

5:14,15.)       If  we    think    God    has    a    reason    for 
withholding  what  we  ask,  we  cannot  pray  in  faith. 
There  may  be  a  feeling  of   submission    to    God's 
will,  but   faith  is  ^possible  ;    hence,    the  import- 
ance of  first  ascertaining  if  our   prayer  is   agree- 
able to  God's  will.     We  may   know  whether  our 
prayer  is  agreeable  to  God's  will,  or   not,  by  the 
teachings  of   the    Word,    the   proper   use   of   our 
rational   faculties,  and   the   helpful   operations   of 
the    Holy   Spirit.     If    God    has  given    a   specific 
promise    in   the   Word     for   the  blessing  desired, 
then    we    may    know    that    our    prayer    may    be 
answered.     The  promise  :  "  Blessed  are  they  that 
hunger,  and    thirst   after   righteousness,    for    they 
shall  be  filled,"  is  an  assurance  from  God  Himself, 
that  we  may  ask  and  receive  a  fulness   of   right- 
eousness.    If   we   are   relying   on  the   Word  only, 
and  have  not  a  specific  promise,  doubt   will   con- 
stantly arise,  and  the  suggestion  will  come  :  ''  May 
be   you    are    not    warranted    in    asking    for    this 
blessing."     But  we  are  encouraged,  in  the  Word, 
to  look  for  blessings  for  which  there  may   be   no 
specific  promise  given.     For  example  :  "  Be  care- 
ful for  nothing,  but  in  everything,  by  prayer  and 
supplication,  with  thanksgiving,  let  your   requests 
be  made  known  unto  God."     Again  :  ''  If  we  ask 
anything  according  to  His  will,  He  heareth  us,  etc." 
Our  chief  motive  should  be  to  glorify  God   only, 
and  the  prayer  of  our  heart— of  our  heart,  should 
be:  ''Father,  not  my  will,  but  Thine  be  done.    If 
it  is  best  that  the  desire  of  my  heart  be  granted, 
Thy  will  be  done.     If   it   is  best   that  it  be  with- 
held, Thy  will  be  done." 

Inasmuch    as   the    Word    does    not    furnish   a 


450  I>REVA1LING  PRAYER 

specific  rule  for  every  possible  case,  therefore 
general  principles  are  to  be  studied,  and  applied, 
in  the  absence  of  definite  instruction  in  the 
Word.  This  will  call  into  exercise  our  rational 
powers.  At  this  point,  however,  great  caution 
should  be  exercised,  lest  we  lean  too  much  to 
our  "own  understanding."  In  many  instances  we 
may  rationally  infer,  from  the  benevolent  charac- 
ter of  God,  that  He  will  give  audience  to  us  in 
prayer.  This  is  illustrated  most  wonderfully  in 
the  prayer  of  Moses  for  his  sinning  brethren. 
When  the  idolatrous  Israelites  had  made,  and 
worshiped  a  golden  calf,  God  said  to  Moses  :  "  I 
have  seen  this  people  and  behold  it  is  a  stiff- 
necked  people.  Now,  therefore,  let  me  alone, 
that  My  wrath  may  wax  hot  against  them,  and 
that  I  may  consume  them,  and  I  will  make  of 
thee  a  great  nation.  *  *  And  Moses  besought 
the  Lord  his  God,  and  said,  Lord,  why  doth  Thy 
wrath  wax  hot  against  Thy  people  ?  *  *  Turn 
from  Thy  fierce  wrath  and  repent  of  this  evil 
against  Thy  people.  And  the  Lord  repented  of 
the  evil  which  He  thought  to  do  unto  His  peo- 
ple." Moses  had  nothing  on  which  to  rest  his 
faith  but  the  benevolent  character  of  God.  As 
Moses'  motive  was  absolutely  unselfish,  he  had  a 
reason  to  expect  an  answer  to  his  prayer. 

When  a  specific  promise,  and  a  proper  use  of 
our  rational  faculties  fail  us,  we  are  warranted 
in  expecting  that  the  Holy  Spirit  will  come  to 
our  help,  and  supplement  the  Word,  and  our 
rational  sources  of  knowledge,  in  His  teaching  us 
Christ's  ''all  things,"  and  leading  us  into  Christ's 
*'all  truth."     The    Holy  Spirit   is   not  the  author 


AND  ITS  ANSWER.  45I 

of  the   Word,  but   the    messenger    conveying    it, 
and  the    expositor  explaining  it,     "  He  shall  take 
of  Mine,"  said   Christ,  *'and    shall   show   it   unto 
you.     He    shall    not  speak  of    (Revised    Version, 
from)    Himself."     He    is    the    revealer,     not    of 
His    own,    but    of    Christ^s."     When    the    quick- 
ening   and    illuminating    Spirit,    and  the    "Word 
of    life"    abide  in    us,  we   may  know    God's  will 
as   to  any  particular,  regarding  which  it  is  God's 
will  we  should  know.     "  For  if    any  of    you    lack 
wisdom    let    him    ask    of    God,    that    giveth    to 
all   men     liberally,   and    upbraideth     not,    and    it 
shall    be  given."      (James    1:5.)-    ''But    ye    have 
an    unction    from    the    Holy  One,    and    ye  know 
all    things.     *     *     But    the     anointing    which    ye 
have    received    of    Him   abideth    in   you,  and  ye 
need    not    that    any  man    teach  you  ;  but  as  the 
same  anointing  teacheth  you  of  all  things,  and  is 
truth  and  is  no   lie,  and   even    as   it  hath  taught 
you,  ye  shall  abide  in  Him."     If   the  Holy  Spirit 
begets  within  us  great   desire,  forcefully  drawing 
our  thought  and    our   emotions— the   whole    man 
after  it,-  nay,  into  itself,  as  the  whirlpool  mightily 
draws   into  its  center  of   power,   whatever  comes 
within  the  radius  of  its  whirl,  we  may  safely  con- 
clude that  our  prayer  may  be  heard  and  answered. 
Mar^/   I   say   "if  the   //ofy   Spirit   excites  great 
desire,  etc."    There  may  be  begotten  great  desire ; 
nay,    the     most    inte^ise    desire,    and    yet,     that 
desire  be  begotten,  not  by  the  Holy  Spirit,  but  it 
may  be  the   natural  result  of  the   great   interest 
we  may   have   in   the    favor   desired— an  interest 
that  centers  solely   in  selfishness— a  desire  that 


4S^  PREVAILING   PRAYER 

fails   to   recognize   in  the   matter,  either  the  will, 
or  the  glory  of  God. 

To  illustrate  :  A  Christian  has  a  loved  one 
sick,  nigh  unto  death.  Naturally  and  necessarily 
an  intense  desire  is  begotten,  that  the  suffering 
one  may  recover,  and  prayer,  most  fervent,  may 
be  offered,  entirely  v^ithout  the  aid  of  the  Holy 
Spirit,  and  without  any  reference  to  the  will, 
or  glory  of  God.  Nay,  it  may  be  contrary  to  the 
will  of  God,  to  grant  the  request.  If  so,  of 
course  true  faith  cannot  be  exercised.  In  this 
erring  state,  there  is  great  danger  of  being  mis- 
led, by  impressions,  and  impulses  not  of  the  Holy 
Spirit.  ''Then  what  are  we  to  do?"  (i.)  The 
controlling  motive  must  be  to  glorify  God  only. 
( 2. )  The  whole  matter  must  be  submitted,  un- 
conditionally,  to  God's  will.  The  spirit  of  every 
true  prayer,  says  :  "  Father,  give  if  best ;  if  not 
best,  withhold."  So  gentle  and  tender  are  the 
promptings  of  the  Divine  Spirit  that  the  most 
spiritually  minded  must  proceed  with  great  cau- 
tion, or  they  may  fall  into  grievous  mistakes  and 
shameful  sins.  That  believer  is  already  in  the 
abyss  of  fanaticism,  who  thinks  he  is  so  led  of 
the  Spirit  that  he  can  make  no  mistakes,  and  is 
unwilling  to  be  instructed  by  his  brethren,  and 
those  "over  him  in  the  Lord."  The  trouble 
often  is,  on  the  one  hand,  we  lean  too  much  to 
our  own  understanding ;  on  the  other  hand  we 
depend  too  much  on  impressions,  whether  from 
the  Spirit  of  God,  or  not ;  and  not  enough  upon 
the  Word,  the  great  depository  of  Divine  truth. 
We  may  have  the  infallible  leadings  of  the  Holy 
Spirit  when   necessary;   that  is,  when  the  Word^ 


AND  ITS  ANSWER.  453 

our  best  judgment,  and  our  counsellors  fail  us.  But 
let  no  one  claim  Divine  guidance  who  indulges 
wilfulness,  selfishness,  or  ambitious  schemes. 

We  are  bound,  7iot  to  follow  any  impression 
unless  we  know  it  is  of  God.  Such  a  conviction 
as  excludes  all  doubt,  or  possibility  of  doubt. 
Without  such  knowledge  there  is  no  obligation  to 
follow  it ;  nay,  there  is  a  positive  obligation  not  to 
follow  it,  until  it  is  made  clear  that  it  is  or  is 
not,  of  God.  Our  duty  is  to  take  the  attitude  of 
humble  and  willing  servants,  waiting  the  mani- 
festation of  God's  will.  Every  obligatory  convic- 
tion of  the  Holy  Spirit  carries  with  it,  unmistaka- 
ble proof  of  its  source.  Then  we  must  wait  for 
Divine  enlightenment  and  leading,  and,  if  we  are 
at  one  with  God,  soon  our  thoughts  and  emotions 
will  be  drawn  into  the  intercessional  current  of 
the  Holy  Spirit,  and  where  He  leads,  we  may 
safely  follow. 

Dr.  Hamilton,  of  Scotland,  says  in  his  diary  ; 
*'  I  could  almost  judge  of  the  issue  (possible 
result)  of  my  prayer  by  the  manner  in  which  I 
was  enabled  to  pray.  When  my  soul  was  drawn 
out  and  enlarged  in  prayer ;  when  pleas  unex- 
pectedly multiplied,  during  the  exercise,  and 
while,  notwithstanding,  great  longings  for  the 
attainment  of  the  object  desired,  there  was  a  holy 
acquiescence  in  the  Divine  will."  We  must  have  a 
promise  of  the  Word  that  is  specific,  or  reason- 
able assurance  from  God's  character,  or  the 
teachings  of  the  Holy  Spirit,  that  our  desire  is 
according  to  the  will  of  God.  Without  either  or 
all,  our  desire  may  not  be  granted. 

Again,  Dr.  Hamilton  says  :  ''  Frequently  have 


454  PREVAILING    PRAYER 

all  my  efforts  to  spread  particular  cases  before 
the  Lord,  and  to  pour  out  my  soul  for  certain 
objects,  been  so  utterly  abortive  that  if  God  had 
said  to  me  by  a  voice  from  heaven  :  *'  Speak  to 
me  no  more  of  this  matter,"  I  could  not  have 
more  assuredly  inferred  that  the  object  sought 
was  not  to  be  imparted.'* 

HOW   DO    I   KNOW  THAT  MY   PRAYER  MAY   NOT   BE 
ANSWERED  ? 

Mr.  Finney  became  deeply  interested  in  a 
gentleman  who  had  been  elected  a  member  of 
the  legislature  at  Albany,  in  the  State  of  New 
York.  He  prayed  for  him  daily,  and  urged  him 
to  become  a  Christian.  His  conviction  was  deep. 
One  afternoon,  several  of  his  political  friends 
had  an  interview  with  him.  ''On  the  evening  of 
the  same  day,"  said  Mr.  Finney,  ''  I  attempted 
again  to  carry  his  case  to  God,  as  the  urgency 
in  my  mind  for  his  conversion  had  become  very 
great.  In  my  prayer  I  had  drawn  very  near  to 
God.  I  do  not  remember  ever  to  have  been  in 
more  intimate  communion  with  the  Lord  Jesus 
Christ,  than  at  that  time.  Indeed  His  presence 
was  so  real  that  I  was  bathed  in  tears  of  love, 
joy,  and  gratitude,  and,  in  this  state  of  mind,  I 
attempted  to  pray  for  this  friend.  But  the  mo- 
ment I  did  so  my  mouth  was  shut.  I  found  it 
impossible  to  pray  a  word  for  him.  The  Lord 
seemed  to  say  to  me,  '  No  ;  I  will  not  hear.'  An 
anguish  seized  upon  me.  I  thought  at  first  it 
was  a  temptation  ;  but  the  door  was  shut  in  my 
face.  It  seemed  as  if  the  Lord  said  to  me  : 
*  Speak  no  more  to  me  of  that  matter.' "  The 
next  morning,  Mr.  Finney  found  that  this  man 


AND   ITS   ANSWER.  455 

had  committed  himself  to  carry  out  certain  mat- 
ters, in  the  legislature,  that  were  incompatible 
with  Christianity,  and  determined  that  he  would 
not  become  a  Christian  at  that  time.  When  he 
returned  from  Albany  he  was  a  confirmed  Uni- 
versalist,  and  died  such.  It  was  possible  to  have 
prevailed  for  his  conversion  before  he  committed 
himself  deliberately  to  what  he  knew  and  con- 
fessed was  sin,  but  having  done  this  he  quenched 
the  Holy  Spirit,  and  God  gave  him  over  to 
hardness  of  heart,  and  reprobacy  of  mind,  that 
he  might  believe  a  lie,  that  he  might  be  damned. 
When  the  Holy  Spirit  left  him,  no  prayer  could 
avail  for  him. 

HOW  MAY  I  KNOW  THAT  GOD  DOES  HEAR  MY  PRAYER 
IF  OFFERED  IN  FAITH  ? 

(i.)  When  we  have  a  specific  promise  that 
God  will  give  what  we  ask.  God  cannot  go  back 
on  His  Word  and,  therefore,  I  know  He  cannot 
lie.  (2.)  I  may  know  that  God  hears  my  prayer, 
when  I  exercise  the  "Spirit  of  grace  and  suppli- 
cation" given  unto  me  by  the  Holy  Spirit.  (3.) 
I  may  know  it  by  faith,  for  "  faith  is  the  substance 
of  things  hoped  for,  etc."  There  must  be  unwaver- 
ing expectation.  (By  the  way,  you  may  measure 
your  faith  by  the  degree  of  your  expectation). 
James  says  :  ''  Let  him  ask  in  faith,  nothing 
wavering,  for  he  that  wavereth  is  like  the  wave 
of  the  sea,  driven  with  the  wind  and  tossed.  For 
let  not  that  man  think  that  he  shall  receive  any- 
thing of  the  Lord.  There  must  be  not  only  faith 
but  unwavering'  faith.  Such  faith  contains  an 
element  of  Divine  assurance  that  God  hears  our 
prayer, 


456  PREVAILING   PRAYER 

HOW   MAY   I   KNOW   THAT   MY   PRAYER   IS   ABOUT   TO  BE^ 
ANSWERED  ? 

If  there  is  begotten  within  you  a  great  en- 
largement of  soul,  and  great  assurance  — "  the 
full  assurance  of  faith,"  you  may  know  that  your 
prayer  is  about  to  be  answered.  God  says  :  *'  I 
will  pour  upon  the  house  of  David,  (that  is  upon 
the  Church)  and  upon  the  inhabitants  of  Jerusa- 
lem, the  Spirit  of  grace  and  supplication."  There 
will  be  begotten  in  you  a  strong  belief  that  the 
answer  is  for  you  —  that  it  is  for  you  in  the  very 
near  future.  There  will  spring  up  a  joyful  ex- 
pectation, and  assurance  that  you  are  upon  the 
eve  of  receiving  the  answer.  A  Divine  conviction 
will  pervade  the  soul — your  conscious  nature, 
when  you  will  be  able  to  say  with  a  joyful  heart : 
"  I  know  the  answer  is  for  me  this  moment ! " 

"  Sweet  hour  of  prayer,  sweet  hour  of  prayer, 
That  calls  me  from  a  world  of  care, 
And  bids  me,  at  my  Father's  throne. 
Make  all  my  wants  and  wishes  known  ! 
In  seasons  of  distress  and  grief. 
My  soul  has  often  found  relief. 
And  oft  escaped  the  tempters'  snare, 
By  thy  return,  sweet  hour  of  prayer!" 


LECTURE  XXVI. 

PREVAILING  PRAYER  AND  ITS  ANSWER  ;   OR,   HOW 
MAY  I  KNOW  THA  T  MY  PRA  YER  IS  ANSWERED  ? 

WE   MAY   KNOW. 

That  we  may  know  that  God  answers  our 
prayer  when  faith  for  the  answer  has  done  its 
work,  is  proven  by  the  Scriptures  and  experience. 
John  says  (i  John,  5:14,15):  ''And  this  is  the 
confidence  that  we  have  in  Him,  that  if  we  ask 
anything  according  to  His  will  He  heareth  us, 
and  if  we  know  that  He  hear  us,  whatsoever  we 
ask,  we  know  that  we  have  (not  will  have)  the 
petitions  that  we  desired  of  Him."  Two  or  three 
days,  before  Christ  raised  Lazarus  from  the  dead, 
He  offered  the  prayer  of  faith  for  resurrecting 
power,  and,  and  when  standing  at  the  door  of 
the  open  grave,  he  said  :  ''  Father,  I  thank  Thee 
that  Thou  hast  heard  Me,  and  I  know  that  Thou 
heareth  Me  always." 

These  Scriptures,  with  many  others,  teach  us, 
that  we  may  know  that  our  prayer  is  answered. 
We  may  have  this  knowledge  at  the  time  the 
blessing  is  bestowed,  or  days,  or  weeks,  or  months, 
or  years,  before  it  is  bestowed.  We  have  not  the 
answer,  completely,  while  we  have  yet  the  spirit 
of  prayer  for  the  desired  result,  because  the 
Holy  Spirit  will  not  be  in  us,  the  Spirit  of  prayer, 
for  anything  for  which  the  Father  has  already 
answered.  After  the  answer  is  given,  the  Holy 
Spirit,  instead  of  being  in  us  the  Spirit  of  prayer, 

30  [457] 


458  PREVAILING    PRAYER 

He  will  be  in  us  the  Spirit  of  praise.  The 
minister's  wife  who  greatly  desired  to  attend,  at 
the  church,  the  concert  of  prayer  for  missions, 
but  could  not  because  she  could  not  take  her 
little  ones  with  her,  resolved  to  spend  the  even- 
ing at  home  in  prayer.  As  she  knelt  in  prayer 
she  was  greatly  moved  and  helped,  by  the  Holy 
Spirit,  to  pray  for  her  aged,  unconverted  father 
600  miles  away.  She  wrestled  and  prevailed,  when 
prayer  was  turned  to  praise.  The  next  morning 
she  endeavored  to  pray  again,  for  her  fathers 
conversion,  when  to  her  surprise  she  had  not  a 
particle  of  the  spirit  of  prayer  for  him.  What 
could  it  mean  ?  Then  gradually  came  the  con- 
viction :  ''  God  answered  your  prayer  last  night, 
for  your  father's  conversion."  The  assurance 
became  clearer,  then  perfectly  clear.  It  was  -just 
as  clear  the  night  before,  but  she  did  not  recog- 
nize it  as  such.  She  had  no  question  but  that 
the  next  letter  from  home  would  bring  the  joyful 
news  that  her  father  was  saved,  and  so  it  did. 

THE   ANSWER   IS   NOT   GIVEN   IN    FULL    WHILE    WE   YET 
HAVE    FAITH    FOR   IT. 

A  perfect  faith,  and  a  complete  answer,  are 
never  co-existent.  Faith  is  the  antecedenty  of  which 
the  answer  is  the  consequent.  "  Faith  is  the  evi- 
dence of  things  7iot  seen" — not  received,  but  not 
the  things  themselves.  Faith  must  continue  to 
increase  until  the  answer  takes  its  place,  and  is 
in  hand,  and  the  things  not  seen  are  realized  at 
once,  either  in  the  anszver  given  or  in  both  the 
answer  and  the  actual  bestowment  of  the  bless- 
ing. Thus  faith  is  exchanged  for  the  answer^ 
and  the   thing   answered  for.    We    have    neither 


AND    ITS   ANSWER.  459 

the  answer  nor  the  blessing  sought,  while  we  yet 
have  faith  for  it.  When  the  answer  sought  is 
received,  faith  for  it  ceases.  This  is  true  in  the 
very  nature  of  things.  When  the  truthful  and 
affectionate  mother  says  to  her  child,  asking  for 
bread:  "Yes,  my  darling,"  the  child  no  longer 
believes,  but  knows,  and  "  what  a  man  seeth 
{knows)   why  doth  he  yet  hope  {believe)   for  ? 

FAITH   TRANSMUTED   INTO   KNOWLEDGE. 

In  a  certain  place,  where  Mr.  Finney  was 
laboring,  Christians  became  very  much  discour- 
aged, and  sinners  very  much  enraged,  at  his  way 
of  putting  things.  In  a  word  the  community  was 
greatly  stirred.  Mr.  Finney  and  a  Baptist  deacon 
went  into  the  grove  together  and  spent  the 
whole  afternoon  in  prayer.  Just  at  evening,  the 
Lord  gave  them  great  enlargement  and  promise 
of  victory.  Both  of  them  felt  assured  that  they 
had  prevailed  with  God,  and  that,  that  night  the 
power  of  God  would  be  revealed  among  the 
people.  Mr.  Finney  says :  "  The  Spirit  of  God 
came  upon  me,  with  such  power  (in  preaching  in 
the  evening)  that  it  was  like  opening  a  battery 
upon  them.  For  more  than  an  hour,  and  per- 
haps an  hour  and  a  half,  the  Word  of  God  came 
through  me,  to  them,  in  a  manner  I  could  see 
that  it  was  carrying  all  before  it.  Conviction 
spread  over  the  whole  congregation.  Many  of 
them  could  not  hold  up  their  heads."  He  did 
not  ask  an  expression.  The  congregation  was 
dismissed.  He  found  one  woman  in  the  arms  of 
her  friends.  "  There  was  a  look  of  great  anguish 
in  her  face.  After  lying  in  a  speechless  state 
for  about  sixteen    hours,  a  new    song    was  given 


460  PREVAILING    PRAYER 

her."  That  night,  Mr.  Finney  was  sent  for  to 
visit  many  persons  in  awful  distress  of  mind.  A 
multitude  rushed  into  the  kingdom.  After  such 
praying  comes  such  an  answer,  such  preaching, 
such  conviction,  such  inquiry,  and  such  conver- 
sions. Do  the  answer,  and  the  bestowment  of  the 
favor  asked  for,  always  immediately  follow  each 
other  ?  In  some  instances  the  favor  is  bestowed 
immediately,  when  faith  is  perfect.  In  other 
cases  it  is  not.  I  will  endeavor  to  show  when  it 
may  be  expected  immediately  to  follow  and  when 
it  may  not  be  so  expected.  In  all  cases  in  which 
the  blessing  sought  is  spiritual,  and  for  the  per- 
son asking,  its  bestowment  immediately  follows 
the  giving  of  the  answer.  If  the  blessing  sought 
is  material,  and  sought  by  the  petitioner  for  him- 
self, the  bestowment  of  it  may  or  may  not  imme- 
diately follow  the  giving  of  the  answer.  The 
artist,  Washington  Allston,  in  great  financial 
straits,  locked  himself  in  his  studio,  and  gave 
himself  to  prayer  for  a  loaf  of  bread  for  himself 
and  wife.  While  thus  engaged,  the  Marquis  of 
Stafford  rapped  at  the  door,  and  inquired  the 
price  of  "The  Angel  of  Uriel."  In  a  few  mo- 
ments the  artist  was  handed  two  thousand  dol- 
lars for  his  painting.  The  blessing  sought  was 
at  once  bestowed.  A  person  well  known  to  my- 
self, had  given  his  note  for  a  considerable  sum  of 
money.  About  one  week  before  the  note  was  due 
he  had  not  a  dollar  with  which  to  pay  it,  nor 
did  he  know,  or  have  any  reason  to  believe,  so 
far  as  his  circumstances  indicated,  that  he  should 
be  able  to  meet  his  obligation.  He  went  to  God 
in    his  strait,  and    asked    for    help,  and    received 


AND  ITS  ANSWER.  461 

the  assufance  that  he  should  have  the  means  to 
pay  the  debt.  After  this  Divine  assurance  there 
was  no  soHcitude  about  the  debt,  and  to  the 
gratification  of  himself,  but  surprise  to  others, 
about  a  week  after  the  prayer  was  offered,  much 
more  than  the  needed  sum  was  placed  in  his 
hand.  In  this  case,  though  the  blessing  did  not 
come  with  the  answer,  it  came  when  needed.  If 
the  answer  is  given  the  petitioner  for  a  favor  to 
be  bestowed  on  miother  than  himself,  say,  for  the 
conviction  and  conversion  of  a  sinner,  the  bestow- 
ment  of  the  favor  asked  may  or  may  not  imme- 
diately follow  the  giving  of  the  answer.  There 
have  been  thousands  of  instances  in  which  effect- 
ual conviction  has  instantly  seized  the  subjects 
of  prayer  when  the  answer  was  given,  and  in  a 
few  weeks,  or  months,  were  saved.  No  one  well 
read  in  Church  history,  or  who  has  had  consid- 
erable experience  in  soul-saving,  will  question, 
for  a  minute,  the  above  statement.  I  saw  with 
my  own  eyes,  on  a  camp-ground,  while  a  preacher 
was  delivering  God's  message  to  the  people,  a 
middle-aged  man  sitting  in  front  of  the  preach- 
er's stand,  spring  from  his  seat,  clap  his  hand  on 
the  top  of  his  head,  and  start  on  a  keen  jump, 
to  leave  the  camp-ground,  hallooing  at  the  top 
of  his  voice.  He  ran  but  about  three  or  four 
rods,  when  he  wheeled  around,  as  quick  as  thought, 
and  came  back  to  the  spot  from  which  he  started, 
fell  on  his  knees,  and  cried  for  mercy,  and  in  a 
few  moments  was  shouting  happy.  As  I  now 
think  of  the  transaction,  all  was  accomplished  in 
about  sixty  seconds.  In  other  cases  the  bestow- 
ment  of  the  blessing  believed  and  answered    for, 


462  PREVAILING  PRAYEil 

is  not  realized  till  days,  months,  or  years  after 
the  answer  is  given.  A  brother  prayed  for  his 
sister's  conversion,  and  two  years  before  she  was 
converted  he  received  the  answer  that  she  would 
be  saved.  If  the  blessing  asked  for  is  material, 
and  for  another,  than  the  petitioner,  the  favor  may 
or  may  not,  be  immediately  bestowed.  Suppose, 
in  praying  for  a  revival,  or  in  a  revival,  the 
petitioner  asks  that  God  will  save  sinners,  and 
believes  for  it,  as  he  may.  He  has  the  assurance 
—  the  answer  that  God  will  certainly  save  souls. 
Besides  this,  he  may  have  the  assurance  that  sin- 
ners will  certainly  be  saved  within  a  certain  speci- 
fied time.  Within  a  week,  or  in  the  next  service, 
or,  if  engaged  in  a  service,  that  they  will  be 
saved  in  the  present  service.  Hundreds  of  times 
I  have  had,  before  the  service,  or  in  the  opening 
part  of  the  service,  or  while  preaching,  as  infal- 
lible assurance  that  sinners  would  be  saved  in 
that  service,  as  that  I  ever  had  of  my  own  con- 
version. An  acquaintance  of  mine,  when  asked 
by  her  neighbor  what  she  thought  about  her 
husband's  conversion,  replied,  '*  I  believe  he  will 
be  saved,  yes,  I  believe  he  will  be  saved  this 
week,"  and  so  he  was. 

PRAYER  AND  PRAISE  ALTERNATE. 

Still,  as  distinguished  from  the  foregoing  state- 
ments, in  the  midst  of  a  revival  thjere  seems  to 
be  constant  intermingling,  or  alternating  of  the 
spirit  of  prayer  and  praise,  the  exercise  of  faith 
and  the  reception  of  the  answer,  and  bestow- 
ment  of  the  blessing  sought.  While  the  spirit  of 
praise  is  in  the  hearts  of  believers,  because  sin- 
ners are   saved,  or   are   being   saved,  yet   in  the 


AND    ITS   ANSWER.  463 

same  hearts    is    the    spirit    of    prayer    that  other 
sinners    may  be    saved.     To  illustrate  :     A  Chris- 
tian prays  for  a  revival,  or    for    the    salvation  of 
sinners,  and  his  prayer  is  answered,  and  he  knows 
that  one    or    more    sinners    will   be    saved    if    he 
maintains  the  victory  of  his  faith.     Yet,  after  the 
first  flush  of   victory  he  still    prays  for  the  salva- 
tion of   sinners.     This    is    explained    as    follows: 
The  answer  was  for   a    revival,  and    that   implies 
the  quickening  of  believers    and    the    conversion 
of  one  or    more    sinners.     His    petition    contem- 
plates that  if  the  answer  is  maintained  by  perfect 
trust,     and     the    faithful     performance    of    other 
known  duties,  one  or  more  sinners  will  be  saved. 
But  he  did  not  prevail  for  all  savable  sinners    in 
the  community,  hence,  while    he  has  the  answer, 
that   sinners    will   be  saved,  yet  he  has  the  spirit 
of    prayer    for    those    whose    salvation    the    first 
answer    did    not    cover.     And    thus,   he    and    all 
bellevl-ng  souls  engaged  in  the  revival,  will  alter- 
nately, as    long  as    it    continues,  have    the    spirit 
of    prayer,     of    praise,     the     full     assurance     of 
faith,    the    answer,    and    also     the    fulfillment    of 
the    answer.     But  when   the  answer  is   for  some 
particular   person,  the   spirit   of  prayer    for   that 
person   ceases,  and  a  blessed,  peaceful    assurance 
fills    the    heart    instead  ;    and     if    this    assurance 
is    maintained    by    perfect  trust,  sooner  or   later, 
the   sinner    will    be    saved  ;    for  God's  answer  is 
equivalent    to     His    giving ;    because    He    never 
answers   but    that    He    gives,  sooner    or    later,  if 
the  conditions  are  fully  met  by  the  petitioner,  on 
which  the  answer  is   given.     He   always   answers 


464  PREVAILING  MAVEk 

as  soon    as    the    circumstances    in    the  case  will 
allow. 

GOD   ANSWERS    OFTEN   ON   IMPLIED   CONDITIONS. 

I  said,  He  never  answers  but  that  He  gives, 
sooner  or  later,  if  the  conditions  on  which  the 
answer  is  given  are  fully  met  by  the  petitioner; 
for  God  sometimes  answers  conditionally.  For 
instance :  A  believer  may  receive  an  answer  for 
a  revival ;  the  revival  may  not  at  once  be  actu- 
alized. The  answer  is  given  not  only  on  the  con- 
dition of  a  perfect  faith  for  it,  but  on  the  implied 
condition  that  the  believer  maintains  his  perfect 
integrity  toward  God  and  man.  Should  he  fail 
to  maintain  that  integrity,  and  become  a  wicked 
man,  or  should  unbelief  get  into  his  heart  because 
the  revival  does  not  immediately  come,  as  far  as 
his  faith  has  had  to  do  with  securing  the  answer, 
the  revival  would  fail  to  be  had.  An  example 
of  the  principle  involved  in  the  last  statement  is 
given  in  Samuel  (23:9,13),  on  which  Doctor  Adam 
Clark  remarks:  "In  this  short  history  we  find 
an  ample  proof  that  there  is  such  a  thing  as  con- 
tingency in  human  affairs,  that  is,  God  has 
poised  many  things  between  a  possibility  of  being 
and  not  being,  leaving  it  to  the  will  of  the  crea- 
ture to  turn  the  scale.  In  the  above  answers  of 
the  Lord,  the  following  conditions  were  evidently 
implied  :  If  thou  continue  in  Keilah,  Saul  will 
certainly  come  down,  and  if  Saul  come  down  the 
men  of  Keilah  will  deliver  thee  into  his  hands. 
Now,  though  the  text  positively  asserts  that  Saul 
would  come  to  Keilah,  yet  he  did  not  come ; 
and  that  the  men  of  Keilah  would  deliver  David 
unto  him,  yet  David  was  not  thus  delivered,  and 


ANt)   Its  ANSWER.  465 

why?  Because  David  left  Keilah.  But  had  he 
stayed,  Saul  would  have  come  down  and  the 
men  of  Keilah  would  have  betrayed  David.  We 
may  observe  from  this  that,  however  positive  a 
declaration  (answer)  of  God  may  appear,  that 
refers  to  anything  in  which  man  is  to  be  em- 
ployed, the  prediction  (answer)  is  not  intended 
to  suspend  or  destroy  free-agency,  but  always 
comprehends  in  it  some  condition^  The  remarks 
of  Doctor  Adam  Clark  are  applicable  only  to 
instances  in  which  the  result  promised  does  not 
immediately  follow  the  giving  of  the  answer. 

HOW   MAY   I   KNOW   WHEN   THE   FAVOR   GRANTED    IS 
BESTOWED  ? 

This  is,  a  very,  very  important  question^ 
Doubtless  thousands  have  been  deceived,  or 
deceived  themselves  in  regard  to  this  matter.  Is 
it  possible  for  any  properly  instructed  person  to 
receive  any  grace,  convicting,  converting,  sancti- 
tifying  or  empowering,  and  not  know  it  ?  I  have 
no  hesitancy  in  answering  with  an  emphatic  No. 
I  have  known  so  many  persons  who  had  beea 
deceived  into  believing  that  they  were  con- 
verted or  entirely  sanctified,  as  they  had  sought 
pardon  or  purity,  who  failed  to  receive  the  grace 
that  these  experiences  imply.  Hence  they  lived 
lives  full  of  torturing  uncertainty,  or  fell  back 
into  the  old  rut  in  which  they  had  run  before. 
These  deplorable  results  follow  such  teaching  as 
this :  "  Believe  that  God  has  saved  you,  whether 
you  have  the  witness  or  not.  You  are  to  walk 
by  faith,  and  when  the  Lord  sees  best  He  will 
give  you  the  witness  that  you  are  saved,"  or 
sanctified,  as  the   case    may  be.     If   the   blessing 


466  PREVAILING   PRAYER 

bestowed,  either  spiritual  or  material,  Is  your  owUf 
you  cannot  but  know  that  it  is  received.  If  it  is 
material,  your  bodily  senses  make  you  conscious 
of  its  presence  and  possession.  If  spiritual,  your 
moral  senses  will  inform  you  of  its  presence  and 
possession.  To  believe  you  have  received  is  a 
contradiction  and  a  delusion,  and  hence,  as  far  as 
known,  has  no  sanction  from  the  Scriptures. 
The  realization  of  the  bestowment  of  a  blessing 
always  iinmediately  follows  its  bestowment.  If  the 
blessing  can  be  given  when  faith  for  it  is  per- 
fect, and  the  answer  is  received,  it  is  always  so 
instantly  given,  and  with,  or  in,  the  blessing  so 
received,  is  always  the  evidence  of  its  presence 
and  possession.  Let  no  one  decieve  you  to  the 
contrary.  Pardon  may  be  bestowed  the  moment 
faith  for  it  is  perfect,  and  invariably  is  so 
bestowed,  and,  accompanying  its  bestowment, 
instantly  comes  the  witness  of  the  Spirit  to  that 
fact.  So,  purity  of  heart  may  be  consciously 
received  the  moment  faith  for  it  is  complete,  and 
invariably  is  so  received.  Every  blessing  of  God, 
material  or  spiritual,  has  in  it  evidential  attri- 
butes that  prove  to  us,  by  our  material  or  spir- 
itual senses,  its  presence  and  possession.  Can  a 
man  receive  and  be  in  possession  of  a  thousand 
dollars  and  not  know  it  ?  In  the  regenerated  man 
are  implanted  all  the  graces  of  the  Spirit,  namely: 
*'love,  joy,  peace,  long  suffering,  gentleness,  good- 
ness, etc."  Is  it  possible  that  a  person  be  saved 
—  pardoned  and  regenerated  by  the  power  of  the 
Holy  Spirit,  and  have  implanted  in  his  heart  all 
the  graces  of  the  Spirit,  and  not  know  it  ? 
What  is  true  of  pardon  is  equally  true  of  purity. 


AND    ITS   ANSWER.  467 

The  Holy  spirit's  work,  and  His  testimony  to 
that  work,  are  always  co-existent.  The  convic- 
tion is  inherent  in  the  work  itself.  Can  a  sick 
man  be  restored  to  perfect  health  and  not  know 
it?  Perfect  physical  health  carries  in  itself  the 
evidence  of  its  presence  and  possession.  So, 
equally,  perfect  spiritual  health  (entire  sanctifica- 
tion  —  holiness — -wholeness)  carries  in  itself  the 
unmistakable  evidence,  to  a  properly  informed 
person,  of  its  presence  and  possession.  Hence,  It 
is  an  error  —  a  delusion — to  believe  that  a  work 
has  been  doiie,  not  only  because  it  involves  a 
contradiction,  but  because  any  blessing  makes  us 
conscious  of  its  presence  and  possession.  If  you 
have  not  the  consciousness  of  the  possession  of 
pardon  or  purity,  and  yet  believe  that  you  have 
either  or  both,  your  faith  is  spurious.  You  may 
believe  (not  simply  think  so)  that  Jesus  saves 
you  710W.  You  may  say,  by  a  genuine  faith,  on 
the  authority  of  God's  word,  "  I  know  that  Jesus 
saves  me  now,"  but  you  cannot  say,  by  a  genu- 
ine faith,  ''  I  believe  that  Jesus  has  saved  me," 
because  faith  and  possession  are  never  co-exist- 
ent. The  existence  and  possession  of  the  one 
always,  in  the  very  nature  of  things,  excludes  the 
existence  and  possession  of  the  other.  When  the 
blessing  sought  is  received,  faith  for  it  ceases, 
and  experimental  knowledge,  by  the  witness  of 
the  Spirit,  and  the  possession  of  both  the 
answer,  and  the  blessing  answered  for,  take 
the  place  of  faith.  The  seeker  of  pardon  has 
no  right  to  conclude  that  he  has  received 
pardon  until  consciousness  of  the  fact  takes  the 
place  of  faith.    The   seeker   of   holiness    has   no 


46B  PREVAILING    PRAYEii 

right  to  conclude  that  he  has  received,  both  the 
ansv^er  and  the  blessing,  until  consciousness  of 
the  fact  takes  the  place  of  faith.  The  petitioner 
v^ho  asks  that  God  will  save  souls,  has  no  right 
to  infer  that  God  will  certainly  save  souls  until 
the  answer  to  his  prayer  takes  the  place  of  his 
faith. 

But  mark  you,  when  faith,  a  faith  that  is  the  "sub- 
stance of  things  hoped  for,  and  the  evidence  of 
things  not  seen,"  is  exercised  in  part,  it  is  infalli- 
ble evidence  that  you  may  obtain  the  object  of 
your  faith.  This  decree  of  faith  is  an  evidence 
that  God  is  waiting  to  answer  in  full.  For  we 
experience  a  genuine  faith  only  by  the  help  of 
the  Holy  Spirit,  and  the  Holy  Spirit  will  not 
help  us  to  exercise  a  partial,  without  helping  us 
to  exercise  a  complete  faith,  if  we  will  use  the 
grace  given.  If  the  answer  is  not  given,  it  is  an 
evidence  of  a  weak  faith  ''according  to  your  faith 
(according  to  its  degree)  be  it  (done)  unto  you." 
Because  your  faith  is  not  perfect  do  not  conclude 
that  you  have  none.  Because  God  has  not  saved 
your  friend,  do  not  conclude  that  He  is  not  hearing 
your  prayer,  or  that  He  will  not,  if  you  have 
received  the  answer  by  faith.  Hold  on !  Hold 
on  !  and  God  will  not  only  answer  your  prayer, 
but  will  certainly  save  your  friend.  The  strong- 
est temptation  to  faint  and  give  up  is  when  you 
are  upon  the  threshhold  of  victory.  Every  sup- 
port, other  than  God's  word,  utterly  gives  way, 
and  your  naked,  all  embracing,  all  appropriating, 
all  victorious  faith  prevails  with  God,  who  with 
infinite  love  and  with  infinite  pleasure,  in  a 
moment,   says :     "  Be    it    unto   thee,  even  as   thou 


AND    ITS    ANSWER.  469 

wilt ;^'  and  the  blessing  that  He  has  been  long 
waiting  to  bestow  on  His  trusting  child,  fills  the 
soul  with  indescribable  sweetness.  When  the 
victory  is  won,  your  petition  granted,  and  you 
know  that  your  Father  has  heard  and  granted, 
the  spirit  of  thanksgiving  and  exultation  takes 
the  place  of  the  spirit  of  intercession,  and  the 
calmness  and  sweetness  of  God's  own  mind  and 
heart  fill  and  rule  your  minds  and  hearts ! 

"  Sweet  hour  ot  prayer,  sweet  hour  of  prayer, 
May  I  thy  consolation  share, 
Till,  from  Mount  Pisgah's  lofty  height, 
I  view  my  home,  and  take  my  flight ; 
This  robe  of  flesh  I'll  drop  and  rise. 
To  seize  the  everlasting  prize  ; 
And  shout  while  passing  through  the  air. 
Farewell,  farewell,  sweet  hour  of  prayer.'* 


LECTURE  XXVII. 

PREVAILING    PRAYER— SECRET   AND    UNITED  ;    OR, 
SINGLE  HANDED  AND  CONCERTED  PRAYER. 

SCRIPTURE    STATEMENT. 

"  But  thou  when  thou  prayest  enter  into  thy 
closet  and  when  thou  hast  shut  thy  door,  pray 
to  thy  Father  which  is  in  secret  ;  and  thy  Father 
which  seeth  in  secret  shall  reward  thee  openly." 
(Mat.  6:6). 

ALONE    WITH    GOD  ! 

Christ  is  our  teacher  in  prayer.  He  can  best 
teach  us  when  alone  with  Him.  That  we  may  be 
alone  with  Him  we  must  have  a  secret  place  for 
meeting,  instruction  and  communion.  Not  only 
should  we  have  a  secret  place  for  meeting,  but, 
we  should  meet  Him,  above  all,  in  ''the  secret 
place  of  the  Most  High" — the  inner  sanctuary, 
where  God  and  the  soul  can  be  absolutely  alone. 
How  shall  I  speak  of  such  a  meeting  ? 

Alone  with  God  /  Abraham,  alone  with  God, 
fell  on  his  face,  saying  :  ''  I  am  but  dust  and 
ashes  ! "  How  reverent  should  we  be  in  His 
presence  !  A  proper  sense  of  His  majesty  pro- 
duces a  *'  sacred  awe  that  dares  not  move  !  "  His 
smile  is  heaven  !  His  frown  is  hell  !  As  Jacob, 
at  Bethel,  awaked  out  of  his  sleep,  said  :  "Surely 
the  Lord  is  in  this  place,  and  I  knew  it  not  ! 
And  he  was  afraid,  and  said,  how  dreadful  is  this 
place  !  This  is  none  other  but  the  house  of  God, 
and  this  is    the   gate    of    heaven  ! "     One   act   of 

[470] 


SECRET   AND   UNITED.  47I 

His  almighty  will  may  shiver  the  universe  to 
atoms!  To  sin,  as  an  infinitely  hateful  thing, 
He  opposes  His  whole  nature,  in  all  its  infinite 
energy,  and  will  bring  into  judgment,  not  only 
public  acts  of  crime,  but  "  every  secret  thing." 
Alone  with  God  !  from  whom  nothing  is  hidden. 
Who  searcheth  the  heart  and  trieth  the  reins  of 
the  children  of  men.  His  all  seeing  eye  is  as  a 
flame  of  fire,  before  one  flash  of  which  the 
heavens  and  the  earth  would  flee  away  !  How 
great  His  power,  justice,  wisdom  and  love! 
"But  the  greatest  of  these  is  love!''  As  we  go 
into  His  "secret  place"  with  broken,  contrite  and 
trusting  hearts,  how  His  sterner  attributes  are 
overshadowed  by  infinite  and  tenderest  love. 
How  the  merciful,  compassionate,  and  tender  side 
of  His  nature,  manifests  itself  !  "  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them 
that  fear  Him."  "  He  remembereth  that  we  are 
dust."  Alone  with  God  !  Shut  in  from  the 
world.  Shut  tip  with  God.  Above  anything  else, 
we  desire  to  be  alone  with  the  one  we  love  most. 
If  we  love  God  with  all  our  hearts,  as  He  re- 
quires, then  the  secret  place  of  meeting  Him  will 
be  the  dearest  spot  on  earth,  and  the  communion 
that  of  heaven  itself.  O,  that  silent  heave^t  of 
love — ravishing  ^z^^  /  that  makes  God  and  His 
trusting  child  one,  as  Jesus  said  :  "  I  in  My  Father, 
and  ye  in  me  and  I  in  you  ;"  and  as  Jesus 
prayed  :  "  That  they  all  may  be  one  :  as  Thou, 
Father,  art  in  Me,  and  I  in  Thee,  that  they  also 
may  be  one  in  Us."  No  eye  can  witness  the 
meeting.  No  ear  can  hear  the  whispered  word 
of  penitence  —  of  trust  —  of   love.    No   hand   can 


472  PREVAILING   PRAYER 

break  the  fastenings  that  lock  us  in  with  theOne 
dearest  to  our  hearts  !  No  embarrassment.  No 
fear  lest  He  note  our  stammering  and  broken 
accents.  No  listener  but  our  Father,  Contem- 
plate this  wonderful  scene !  This  interview  be- 
tween the  Infinite  Father,  and  loving,  trusting 
child,  crying,  "Abba,  Father." 

HONESTY   IS   MASTER   OF   THE   SITUATION. 

Without  reserve,  the  heart  is  opened  wide  for 
Divine  inspection,  and  its  inmost  secrets  bated  to 
His  tender  gaze.  What  revelations !  Some  of 
them  delight  our  Father;  others  grieve  Him  at 
His  heart. 

SOME   THINGS   WE   TELL   TO    GOD   ONLY. 

There  are  thoughts,  confessions  and  troubles 
you  can  tell  to  no  one  but  your  truest,  most  lov- 
ing and  most  sympathizing  Friend.  Sometimes 
your  h^art  has  been  too  full  to  contain  itself. 
You  hurriedly  sought  "  the  secret  place  of  the 
Most  High,"  and  in  your  closet,  having  shut  to 
the  door,  you  climbed  up  into  the  arms  of  your 
Father,  burying  your  face  in  your  hands  and 
yourself  in  His  bosom  of  love  and  sympathy, 
you  sobbed  like  a  child  in  its  grief,  until  your 
sorrow  had  expended  itself,  and  your  Father's 
loving  caresses  and  comforting  words  had 
soothed  and  comforted  your  aching  heart. 

DO   YOU   WANT  TO   LEARN   HOW  ? 

If  you  want  to  learn  how  to  pray,  pass  over 
Jabbok  with  Jacob,  where,  alorie  with  the  Angel 
all  night,  he  wrestles  and  prevails.  Go  alone 
with  Luther,  when  the  realization  of  his  tre- 
mendous responsibility  bore  down  upon  him  like 
the  weight  of  worlds,   and,  when    he   took   on   a 


SECRET   AND   UNITED.  473 

power  that  discomfited  and  paralyzed  his  legion 
foe.  Go  alone  with,  but  unbeknown  to,  Finney, 
into  the  empty  church,  the  barn,  or  the  woods, 
where,  hour  after  hour,  will  all  the  vehemence 
of  his  intensely  intense  nature,  he  does  violence 
to  heaven  and  takes  the  kingdom  of  heaven  by 
storm. 

WHAT   FOLLOWS  ? 

**Thy  Father  which  seeth  in  secret  shall 
reward  thee  openly;" — "ahundred-fold"  in  this 
life,  in  blessing  and  victory,  and  in  the  world  to 
come,  '*  everlasting  life."  While  here  on  earth, 
heaven  comes  down  our  souls  to  greet.  Above, 
''the  shining  scribes  are  making  up  our  credits, 
filing  away  titles  to  inheritances,  piling  up  nug- 
gets of  gold  in  the  heavenly  treasury,  polishing 
crowns  of  life,  decorating  with  jewels,  sceptres  of 
power,  preparing  mansions  in  God's  house,  and 
building  flights  of  steps  for  our  future  ascension 
to  sit  with  Christ  in  His  throne,  that  we  may 
reign  for  ever  and  ever." 

SWEETNESS   OF   SOLITARY    FELLOWSHIP. 

How  few,  comparatively,  know  much  of  ''the 
secret  place  of  the  Most  High,"  where,  above 
everything  else,  they  love  to  meet  with  their 
beloved  Friend  and  Lord.  The  language  of  a 
devoted  Church,  coming  from  a  glowing  heart 
is  :  "  My  beloved  is  white  and  ruddy,  the  chiefest 
among  ten  thousand.  His  head  is  as  the  most 
fine  gold  ;  His  locks  are  bushy,  and  black  as  a 
raven.  His  eyes  are  as  the  eyes  of  doves.  His 
cheeks  are  as  a  bed  of  spices,  as  sweet  flowers; 
His  lips  like  lilies,  dropping  sweet  smelling 
myrrh.     His  hands  are  as  gold  rings  set  with  the 

31 


474  PREVAILING   PRAYER 

beryl.  His  mouth  is  most  sweet.  He  is  alto- 
gether lovely.  This  Is  my  Beloved,  and  this  is 
my  Friend,  O  !  daughters  of  Jerusalem."  How 
blessed  the  fellowship  of  supreme  affection — an 
affection  whose  glow  Is  as  the  fires  of  the  furnace, 
—  with  Him  who  is  '' chief  2S^o\\^  ten  thousand, 
and  altogether  lovely." 

"  Thou  hidden  Source  of  calm  repose, 

Thou  all  sufficient  love  Divine, 
My  help  and  refuge  from  my  foes, 

Secure  I  am  while  Thou  art  mine : 
And  lo  !  from  sin  and  grief  and  shamc, 
I  hide  me,  Jesus,  in  Thy  name." 

UNITED    PRAYER   IS   POWER   INTENSIFIED. 

Much  of  what  I  shall  say  on  united  prayer  is 
applicable  to  prayer  in  the  regular  prayer  service 
of  the  Church,  or  in  revival  effort.  Our  Lord 
has  said  (Mat.  18:19,20).  "Again  I  say  unto  you, 
if  two  of  you  (purposely  put  down  to  the  lowest 
plural  number)  shall  agree  on  earth,  as  touching 
anything  that  they  shall  ask.  It  shall  be  done  for 
them  of  my  Father  which  is  in  heaven  ;  for  where 
two  or  three  are  gathered  together,  in  My  name, 
there  am  I  In  the  midst  of  them."  The  design 
of  concerted  prayer  is  to  bring  Christians  into 
more  perfect  accord  and  sympathy  with  each 
other,  and  that  far  greater  results  may  be  reached 
than  can  be  by  individual  prayer,  or  for  results 
that  Individual  prayer  may  not  be  able  to  obtain 
at  once.  Given  results  may  be  reached  much 
easier,  and  the  greater  the  number  united  the 
easier  the  victory  may  be  won.  Human  hearts 
are  more  greatly  moved  and  human  faith  Intensi- 
fied by  association  in  Intercession.  There  is  a 
holy  rivalry.     Each  supports  and  helps  the  other. 


SECRET  AND  UNITED.  475 

This    IS    a   recognition   by   Christ    of   the    social 
principle  in  intercession. 

HINTS   AS   TO   THE   PRAYER   SERVICE. 

In  the  regular  prayer  service  of  the  Church, 
about  eight  or  ten  minutes  should  be  given  to 
the  introductory  service  of  song  and  prayer.  Th^ 
songs  should  be  selected  beforehand,  and  with 
special  reference  to  the  topic  to  be  presented,  by 
the  leader  of  the  meeting.  The  first  prayer 
should  be  made  by  some  one  who  is  so  in  fel- 
lowship—  communication  with  God,  that  the  Holy 
Spirit  may  so  help  his  infirmities  as  that  he  shall 
know  what  to  pray  for  as  he  ought,  and  thus 
give  the  keynote  as  to  the  object  to  be  sought 
and  the  spirit,  earnestness,  and  purpose  with 
which  that  object  is  to  be  sought. 

CAREFUL  AND  PRAYERFUL  PREPARATION. 

Ten  or  fifteen  minutes  may  profitably  be  given 
to  the  reading  of  a  brief  Scripture  lesson,  and  its 
exposition.  Thorough  preparation,  by  the  leader, 
on  his  knees  in  prayer,  and  a  study  of  the  Word, 
should  be  made.  With  this  preparation,  of  mind 
and  heart,  he  may  go  to  the  prayer  room  and 
make  it  a  veritable  Bethel,  and  set  all  present 
ablaze.  The  leader  who  fails  to  make  his  pre- 
paration until  within  a  few  minutes  before  going 
into  the  prayer  room,  or  waits  for  the  first  hymn 
to  suggest  a  topic,  will  soon  weary  and  disgust 
an  intelligent  people. 

THERE   MUST   BE    FRESHNESS. 

The  leader's  words  must  come  from  his  lips  as 
if  newly  coined  from  the  mint  of  heaven,  and 
red-hot  —  fevered  with  the  lightnings  of  holy  fire. 
The  words  of  comment   should   be   brief,   crisp, 


47^  PREVAILING    PRAYER 

pointed,  apt,  animated,  aimed  at  one  object,  stir- 
ring, thrilling,  and  full  of  the  sweetness  and 
marrow  of  the  Gospel,  Definite  aim,  by  the 
leader,  may  be  made  after  a  careful  and  prayer- 
ful consideration  of  the  moral  status,  and  needs 
of  the  Church  and  community. 

VARIETY   ESSENTIAL. 

Variety  is  one  of  the  spices  of  the  prayer 
service — variety  not  only  in  topics  but  methods. 
The  leader,  whose  methods  have  become  stereo- 
typed, has  already  lost  his  own  spirituality,  and 
will  not  help  those  who  attend  the  service  to 
retain  theirs. 

WHAT   NEXT  ? 

After  the  twenty  minutes  given  to  the  opening 
part  of  the  service,  and  the  Scripture  lesson,  the 
remainder  of  the  time  should  be  occupied  by  the 
brothers  and  sisters  present,  in  such  exercises  as 
the  leader  may  suggest.  In  this  part  of  the  ser- 
vice there  should  be  a  convergence  of  all  that 
may  be  said  and  done  upon  the  one  object  of 
the  meeting. 

THE    HOLY    SPIRIT   MUST   DIRECT. 

I  have  said  that  some  specified  object  should 
be  prayed  for.  But  little  can  be  accomplished 
when  prayers  are  indefinite  and  scattering.  ''  But," 
you  say  :  "  We  do  not  know  what  to  pray  for  as 
we  ought,  at  any  specified  time.  Is  it  always  in 
order  to  pray  for  the  unsaved  ?  "  I  answer  :  by 
no  means.  I  do  not  suppose  that  a  single  prayer 
went  up  for  sinners,  during  that  ten-days  prayer 
meeting  that  reached  its  object  on  the  day  of 
Pentecost.  Sometimes  the  Holy  Spirit  will  lead 
a  Christian  to  prayer  for  himself  only,  and  what 


§EC!iET  AND   UNITED.  4^^ 

is  true  of  the  Individual  Christian  Is  true  of  the 
community  of  Christians.  The  Holy  Spirit  always 
knows  what  we  should  pray  for.  One  of  His 
important  offices  is  to  direct  prayer  efforts  to 
their  proper  objects.  The  leader  of  the  meeting 
may  be  so  in  fellowship  with  God  as,  beforehand, 
to  ascertain  "  the  mind  of  the  Spirit "  as  to  wka^ 
to  pray  for.  If  the  leader  is  not  thus  in  fellowship 
with  God,  some  one  else  may  be,  and  by  leading 
in  prayer,  as  the  Spirit  directs,  when  the  oppor 
tunity  Is  given,  may  give  a  proper  direction  to 
other  prayers.  At  the  beginnijig  of  every  meet- 
ing the  question  should  be  raised,  secretly  or 
openly  :  What  shall  we  pray  for  ?  If  it  is  not 
known,  the  Holy  Spirit  will  reveal  it,  if,  In  faith. 
He  is  asked  to  do  so. 

HOLD   THEM   TO    PRESENT   VICTORY. 

An  extremely  important  point  Is,  that  the 
leader  of  the  service  should  so  control  those 
present  as  to  prevail  on  them  to  hold  on  unitedly, 
not  only  until  a  blessing  is  obtained  in  part,  but 
until  the  complete  victory  of  faith  is  consciously 
obtained.  The  great  difficulty  lies  in  holding  all 
present,  to  a  tcnited  and  constantly  intenser  effort, 
until  the  complete  answer  Is  reached.  The  effort 
to  obtain  an  answer,  by  united  prayer,  is  too 
often  like  tugging  a  heavily  loaded  wagon  from 
the  foot  to  the  summit  of  a  long  hill,  which  be- 
comes steeper  as  it  ascends.  Time  after  time 
the  wagon  is  drawn  up  the  hill,  to  a  greater  or 
less  distance,  and  then  let  run  back  from  whence 
it  started.  This  operation  Is  repeated,  week  after 
week,  and  year  after  year,  and  the  load  is  never 
wheeled  to  the  summit.     So,  too  often,  in  united 


47S  PREVAILING   PRAYER 

prayer,  just  as  the  victory  is  at  hand  the  effort 
ceases.  Christians,  generally,  are  so  accustomed 
to  asking  without  an  miyielding  purpose  to  have 
the  answer  at  once,  that  the  wagon  is  taken  up 
the  hill  but  a  very  short  distance  and  then  let 
go  back  again  ;  or,  if  they  had  some  purpose,  in 
the  beginning  of  the  effort,  it  soon  gives  way. 

Those  present  should  unite  by  agi^eejiient.  "  If 
two  of  you  agree,  etc."  If  the  needs  are  special, 
hold  an  informal  consultation,  and  enter  into  a 
solemn  compact,  not  to  yield  until  the  desired 
answer  is  received.  It  is  through  the  most  per- 
fect union  of  Christians  that  the  Spirit  manifests 
His  full  power.  The  one  hundred  and  twenty 
were  "  all  with  one  accord  in  one  place."  Such 
unity  implies:  (i.)  Oneness  as  to  the  object 
sought ;  (2.)  Oneness  in  sincerity.  ''  Let  us  draw 
near  with  true  hearts ; "  (3.)  Oneness  in  asking 
in  Christ's  name  ;  (4.)  Oneness  in  faith  ;  (5.) 
Oneness  in  unconditional  committment  for  victory 
—  victory  before  the  close  of  the  service.  If  a 
society  of  Christians  would  once,  or  a  few  times, 
thus  unitedly  press  the  battle  to  victory ;  they 
would  soon  learn  that  they  could  have  what  they 
would. 

Unity  in  prayer  attracts  the  Lord  Jesus  Christ 
as  the  pole  attracts  the  needle.  "There  am  I  in 
the  midst."  It  is  the  presence  of  the  living  Christ 
**  in  the  midst,''  in  the  ministry  of  the  Holy  Ghost, 
that  gives  united  prayer  its  unexampled  power. 
The  presence  of  Christ  and  the  answer  to  prayer 
are  proof  of  the  unity  of  prayer. 

AN   AFTER   SERVICE. 

Should    a   complete    answer    not   be    obtained 


SECRET  AND  UNITED.  479 

before  the  time  to  close  the  regular  service,  It  is 
well,  in  a  time  of  special  interest,  to  request  those 
who  can  do  so,  to  remain  for  an  after  service  : 
a  service  in  which  the  effort  for  complete  victory 
shall  be  continued  until  it  is  gained.  Those  who 
remain  will  be  surely  tmited.  If  it  takes  an  hour, 
two,  three,  or  five,  what  of  that  ?  Are  not  the 
interests  at  stake  sufficiently  great  to  warrant 
such  an  effort  ?  If  they  are  not  then  by  all  means 
do  not  waste  time  that  ought  to  be  spent,  per- 
haps in  sleep,  or  given  to  secular  matters.  If 
they  are,  then  we  should  be  sufficiently  in  earnest 
to  deny  ourselves  and  make  the  necessary  effort. 
Shall  we  be  tremendously  ■  in  earnest,  denying 
ourselves  of  rest  and  food  to  save  a  human  life, 
and  yet,  let  the  souls  of  our  neighbors,  nay,  it 
may  be,  of  our  own  families,  slip  into  perdition 
without  even  07te  honest,  earnest,  self-denying 
effort  to  rescue  them  ? 

Multitudes  of  instances  are  recorded  of  God's 
people  unitedly  protracting  a  prayer  service  far 
into  the  night,  or  through  the  night.  I  know  of 
no  instance  that  was  not  followed  by  a  signal 
victory  of  faith,  in  the  outpouring  of  the  Holy 
Spirit.  When,  during  the  reformation,  the  enemy 
menacingly  threatened  the  entire  overthrow  of 
the  great  cause  committed  to  Luther,  he  and 
his  friends,  time  and  again,  most  earnestly,  during 
long  continued  seasons,  wrestled  with  God  until 
God  answered  and  defeated  the  foe.  When 
Wesley  and  his  helpers  in  their  work,  were  stren- 
uously opposed,  or  inhumanly  beaten  and  perse- 
cuted, they  invariably  had  recourse  to  prayer, 
often  protracted  seasons,  until  they  were  enabled 


480  PREVAILING    PRAYER 

to  triumph  over  their  opponents.  It  v^as  after  a 
whole  night  spent  in  united  prayer,  by  a  number 
of  Christians,  that  Edwards  was  enabled  to  preach 
with  such  power  that  the  congregation  was 
lashed  into  a  tempest  of  excitement — the  people 
clinging  to  the  pews  and  pillars  of  the  church, 
fearing  they  would  drop  into  hell,  and  sinners  by 
the  score  and  hundred,  crying  aloud  for  mercy. 
Such  instances  may  be  repeated  to-day  if  God's 
people  will  meet  the  conditions — if  they  will  be 
sufficiently  in  earnest. 

SUPPLICATION   MUST   BE    IN   THE    SPIRIT. 

The  spirit  of  prayer  if  not  already  In  the 
hearts  of  those  present,  must  be  had  by  confes- 
sions of  sins,  and  by  asking  for  it  in  faith.  The 
spirit  of  prayer  is  always  in  the  heart  of  the 
believer,  if  the  Holy  Spirit  has  not  been  grieved 
and  quenched  and  driven  from  the  heart  by  sins 
of  neglect,  or  open  act. 

THE   TIME   SHOULD   BE   ALL   OCCUPIED. 

But  If  it  is  not,  let  not  the  leader  of  the 
meeting,  or  others,  allow  the  waste  of  precious 
time  so  as  to  disturb  and  annoy  them  that  their 
impatience  shall  do  the  service  more  harm  than 
the  neglect  of  delinquents. 

THE  LEADER  SHOULD  LEAD. 

In  the  conduct  of  the  meeting  the  leader 
should  not  allow  himself  to  be  controlled  by  the 
formal,  Christless  and  soul-chilling  conventionali- 
ties of  these  who  have  no  sympathy  with  an 
earnestness  that  would  find  expression  In  pour- 
ing out  of  the  soul  and  voice  to  God  (not  simply 
the  voice,  as  is  so  often  the  case),  nay,  a  vehe- 
ment    wrestling — a    storming    the     kingdom    of 


SECRliT  AND  UNITED.  48 1 

heaven  !  To  regulate  or  straight-jacket  the  true 
spirit  of  prayer  is  to  straight-jacket  the  Holy 
Spirit  Himself,  for  He  is  the  Spirit  of  prayer  in 
our  hearts.  The  true  spirit  of  prayer  never  leads 
to  anything  discourteous  or  vulgar. 

The  one  leading  in  prayer  should  be  so  dom- 
inated by  great  desire  —  a  desire  that  cannot  be 
satisfied  with  anything  short  of  the  answer — so 
dominated,  I  say,  as  to  be  able  to  throw  off  all 
the  restraint  arising  out  of  his  surroundings. 
This  is  very  importmit.  To  be  hampered  and 
controlled  by  such  restraints  is  to  fail  to  offer 
the  prayer  of  faith  ! 

In  the  beginning  of  your  prayer  do  not,  at 
once,  rattle  off  words  empty  of  the  impulsive 
power  of  the  spirit  of  prayer,  but  be  considerate, 
and  thoughtfully  and  trustfully  expect  the  Holy 
Spirit  to  move  and  lead  you  in  prayer ;  and  as 
He  is  given  the  right  of  way,  and  helps  your 
infirmities,  and  leads  toward  the  object  for  which 
He  has  created  a  desire  in  the  heart,  there  may 
be  a  rapidity  of  thought  and  utterance.  Do  not 
try  to  zvork  tip  an  emotion  or  enthusiasm  by 
noise  and  physical  excitement,  but,  having  sur- 
rendered unconditionally  to  God,  expect  the  Holy 
Spirit  to  so  mightily  help  to  pray  as  that  you 
shall  be  able  to  prevail. 

BLOOD    EARNESTNESS. 

Do  not  be  afraid  of  downright  blood  earnest- 
ness. One  thing  needed  to-day,  especially  in  some 
of  our  city  Churches,  is  a  perpetual  blaze  of  impet- 
uous a?id  holy  enthusiasm  / 

NOT   AN    ICICLE    BUT   A   FIRE-BRAND. 

Do  not  come  to  the  service  as  cold  as  a  Sibe- 


482  PREVAILING    PRAYER 

rian  icicle,  expecting  to  warm  by  some  one  else's 
fire  ;  but,  before  coming,  wait  on  the  Lord  until 
holy  fire  descends  from  heaven  —  fires  as  intense 
as  the  fires  in  Nebuchadnezzar's  furnace — that 
shall  glow  in  your  heart,  and  burn  away  all 
unholy  restraint. 

Do  not  be  an  absorbent  of  the  spirituality  of 
others,  but  a  battery,  mightily  surcharged  from 
the  throne.  Then  every  word  thrown  off  will  be 
a  bomb,  tremulous  with  omnipotent  spiritual 
dynamite. 

Let  not  your  chief  aim  be  to  tip  the  cup,  to 
make  it  run  over,  but  let  your  thirsty  soul  get 
so  near  to  God  —  the  fountain  head,  as  to  catch 
the  flowing  stream.  Then  when  the  heart  is  full 
it  will  overflow  in  spite  of  you. 

IMPORTANCE  OF  THE  PRAYER  SERVICE. 

Above  all  other  services  the  prayer  service 
must  be  a  success,  or  the  Church  itself  and  its 
work,  must  be  a  failure.  The  failure  of  this 
service  is  a  matter  of  deep  and  constant  solici- 
tude to  the  earnest  pastor  who  understands  what 
an  important  factor  it  is  in  developing  the  sav- 
ing power  of  a  Church.  Indeed,  this  service  is 
not  only  the  thermometer  of  the  Church,  but  the 
service  in  which  spiritual  power  is  taken  on  and 
used  to  God's  glory.  That  this  service  may  be 
the  greatest  success  possible,  as  far  as  practi- 
cable, each  present  should  be  made  to  realize  that 
he  or  she  is  responsible,  in  his  or  her  measure, 
for  the  success  or  failure  of  the  service.  Every 
Christian,  not  only  in  the  prayer  service,  but 
everywhere,  should  be  Jully  committed  to  do 
God's  whole  will.    So  far  as  the   will   is  thus  sur- 


SECRET  AND  UNITED.  483 

rendered,  the  Holy  Spirit  will  assist  to  believe, 
and  bear  the  cross,  in  vocal  prayer  or  testimony. 
Also,  the  prayer  service,  or  services,  should  be  so 
arranged  as  to  afford  each  member  the  privilege 
of  taking  an  open  part  in  the  service.  But  how 
shall  each  of  several  hundred  members  of  a  city 
Church,  in  the  ordinary  weekly  prayer  service, 
have  such  a  privilege  ?  That  would  be  practi- 
cally impossible. 

Naturally  the  very  important  questions  arise: 
(i.)  How,  in  a  large  Church,  can  the  responsi- 
bility for  the  success  or  failure  of  the  service,  be 
so  distributed  as  that  each  member  shall  so  feel 
his  responsibility  as  that  he  will  do  his  utmost 
to  make  the  meeting  a  success  ?  (2.)  How  may 
a  large  per  cent.,  or  all,  take  part  ?  (3.)  How 
can  they  be  persuaded  to  do  so  ? 

In  every  case  in  which  it  is  impracticable  for 
all  to  take  part  in  the  service,  divide  the  mem- 
bership into  sections  or  bands,  say,  twenty-five  or 
thirty  in  each,  assigning  to  each  section  the  time 
in  the  week  and  place  for  meeting.  In  this 
way  the  gifts  and  graces  of  each  member  may 
be  improved  and  used  in  the  personal  develop- 
ment of  each  and  to  the  profit  of  others.  In 
this  way  a  Church  may  become  mighty  to  the 
pulling  down  of  the  strongholds  of  the  enemy. 
Once  a  month  let  all  the  sections  meet  in  a  gen- 
eral service.  In  making  such  an  arrangement, 
among  other  things  to  be  considered,  are,  age, 
sex,  experience,  talent,  spirituality,  musical  talent, 
infirmities,  distance,  etc.  Each  band  should  have 
its  own  leader,  appointed  weekly,  monthly,  or 
quarterly. 


484  PREVAILING   PRAYfik 

THE   END   TO   BE   SOUGHT. 

The  great  and  first  object  to  be  sought  in  the 
prayer  service,  by  those  who  are  prepared  to 
offer  prevailing  prayer,  should  be  to  lead  sinners 
to  Christ  at  oiicCy  as  much  so  as  that  of  any  revivali 
service,  technically  so  called.  The  idea  is,  or 
should  be,  to  accomplish  results  by  uniting'  the 
forces,  that  cannot  be  reached  by  working  single- 
handed.  The  prayer  service  should  be  more  for 
sinners  than  for  Christians,  and  that  they  may  be 
benefited  and  saved.  They  should  be  invited 
and  brought  to  the  service. 

RESULTS   MUST   FOLLOW. 

The  moral  and  saving  power  of  that  Church 
must  result  in  the  conversion  of  sinners,  whose 
members  crowd  the  prayer  room  and  ardently 
and  in  faith  ask  for  and  receive,  themselves,  the 
baptism  of  the  Holy  Ghost,  and  then  unitedly 
offer  prevailing  prayer  for  sinners. 

AN  EXAMPLE. 

Dr.  James  Porter,  D.  D.,  relates  the  follow- 
ing respecting  the  earnest  and  united  effort  of  a 
Christian  father  and  mother  to  bring  their  children 
to  repentance:  "The  solemn  question,  'What 
am  I  doing  for  the  conversion  of  my  children  T 
came  home  to  the  father's  heart.  He  talked  to 
his  wife  about  the  matter,  and  they  covenanted 
together  to  set  apart  a  day  for  fasting  and 
prayer  that  their  children  might  be  saved.  On 
the  morning  of  the  day  the  father  confessed  to 
his  children  his  past  indifference,  and  told  them 
what  he  and  their  mother  had  resolved  on. 
They  heard  with  an  indifferent  smile.  The  sec- 
ond and  third  days  were  spent  in  the  same  way. 


SECRET   AND   UNITED,  48$ 

Thie  evening  of  the  third  day  one  of  their  sons 
came  home,  confessed  his  sins,  and  asked  the 
prayers  of  his  parents,  and  stated  that  he  had 
had  no  peace  since  he  learned  of  their  purpose. 
Soon  all  the  children  were  converted  to  God." 

POWER   OF   UNITED  PRAYER. 

The  following  incident  was  related  to  Rev. 
M.  W.  Knapp,  by  a  Christian  lady:  *'I  will 
relate  an  incident  that  happened  in  the  neigh- 
borhood where  I  used  to  live,  that  proves  the 
power  of  united  prayer.  During  a  revival  service 
there  was  a  prominent  man  of  that  place  that 
persistently  refused  to  yield  to  the  entreaties  of 
friends,  and  give  himself  to  Christ.  One  evening 
after  the  service  had  closed,  several  of  his  neigh- 
bors who  were  very  anxious  to  see  him  con- 
verted, agreed  that  precisely  at  one  o'clock  the 
next  day  each  one  would  go  to  God  in  secret, 
and  earnestly  pray  for  his  conversion.  The  next 
evening  he  came  to  the  meeting,  went  forward, 
and  asked  the  prayers  of  God's  people.  He  said 
that  as  he  was  walking  along  the  road  that  after- 
noon, between  one  and  two  o'clock,  there  came 
upon  him,  all  at  once,  such  an  overwhelming  sense 
of  his  sins  that  it  seemed  more  than  he  could 
endure.  It  seemed  impossible  for  him  to  proceed 
any  further,  so  he  turned  off  to  one  side  of  the 
road,  and  knelt  down  by  a  tree,  and  prayed  to 
God  to  have  mercy  on  him.  He  was  happily 
converted  to  God  that  evening." 

"One  in  their  covenant,  Head  and  King, 
They  should  be  one  in  heart ; 
Of  one  salvation  all  should  sing, 
Each  claiming  his  own  part," 

—Joseph  IronSn 


LECTURE  XXVIII. 

PREVAILING  PRA  YER  AND  A  REVIVAL;  OR  ''REVIVAL 

FIRES  ARE  KINDLED  BY  THE  BREATH  OF 

PRAYERr 

While  the  title  of  my  lecture  is  prevailing 
prayer  and  a  revival,  I  shall  take  the  liberty  to 
broaden  my  remarks  beyond  my  theme,  by  speak- 
ing of  a  revival,  and  then,  of  the  agencies  and 
means  by  which  it  may  be  promoted. 

Prayer  is  as  essential  a  link,  in  the  chain  of 
causes  that  lead  to  a  revival,  as  truth  itself. 
Truth  alone  hardens  the  sinner  in  impenitence. 
To  become  saving,  it  must  be  accompanied  by 
faith,  exercised  and  perfected  by  prayer. 

DIVINE   AND   HUMAN   IN   SOUL   SAVING. 

I  do  not  believe  that  a  soul  is  ever  saved  in- 
dependently of  human  agency.  So  far  as  we 
know,  under  the  economy  of  grace  human  agency 
is  just  as  necessary  as  Divine.  God  has  irrevoc- 
ably associated  these  two  agencies  together  in 
saving  men,  and,  "what,  therefore,  God  hath 
joined  together  let  not  man  put  asunder."  ''We 
are  laborers  together  with  God!'  '''  We  then,  as 
workers  together  with  Hhn  beseech  you,  etc." 

BLESSED   WORK  ! 

No  nobler,  more  blessed,  or  farther  reaching 
work  can  be  done  on  earth  than  to  promote  a 
revival  of  religion.  To  be  the  agent,  under  God, 
in  leading  to  Christ,  and  a  godly  life,  one  soul,  is 
a  work  worthy  of  the  utmost  efforts  of  a  lifetime^ 

[486] 


AND   A   REVIVAL.  487 

and  the  remembrance  of  such  a  work  cannot  but 
thrill  the  soul  v^ith  ever  increasing  gratitude  and 
rapture,  as  the  ages  of  eternity  shall  roll  by. 

SCRIPTURE    STATEMENTS. 

Habakkuk  (3:2)  most  earnestly  prays:  "O, 
Lord,  revive  Thy  v^ork."  David,  likewise,  prays 
(Psa.  118:25):  "O,  Lord,  I  beseech  Thee  send 
now  prosperity  ! " 

WHAT   IS   A    REVIVAL  ? 

It  is  such  a  quickening  of  believers,  by  the 
Spirit  of  God  as  results  in  the  conviction  and 
conversion  of  sinners. 

CAN   WE    HAVE   SUCH   A   REVIVAL? 

Brethren,  that  is  for  us  to  say.  We  have  this 
matter  largely  in  our  own  hands.  God  is  ready. 
We  may  have  it  if  we  will.  An  indomitable  and 
aggressive  purpose  to  have  a  revival  is  a  very 
important  condition  of  success. 

WHEN   MAY   WE    HAVE   SUCH   A   REVIVAL  ? 

That  is  for  Christians  to  determine.  On  God*s 
part,  ''all  things  are  now  ready."  ''Whatsoever 
ye  shall  ask  the  Father  in  My  name,  He  will 
give  it  you."  Christians  too  often  excuse  their 
want  of  earnestness  and  faith  by  a  ;  "  Perhaps  God 
is  testing  our  faith  ;  or  may  be  the  set  time  to 
favor  Zion  has  not  yet  come."  The  Holy  Spirit 
is  in  the  world,  and  always,  in  all  of  His  infinite 
energy,  is  waiting  to  break  forth  upon  the  Church 
in  endueing,  and  on  sinners,  in  His  convicting, 
power.  But  there  are  conditions,  on  our  part, 
to  be  met,  and  as  soon  as  they  shall  have  been  met 
the  work  will  begin,  more  certainly  than  the 
harvest  rewards  the  toil  of  the  husbandman.  A 
revival  is  not  a  miracle,  but,  on  the    human  side 


488  PREVAILING    PRAYER 

a  natural  result  of  the  operation  of  certain  prin- 
ciples that  are  within  the  reach  of,  and  always 
operative  by  a  consecrated  and  believing  Church. 

HOW   EXTENSIVE   A   REVIVAL   MAY   WE   HAVE  ? 

Just  as  extensive  as  we  will  believe  and  work 
for.     *'  Be  it  unto  thee  even  as  thou  wilt." 

HOW   CAN   WE    HAVE    SUCH   A   REVIVAL  ? 

I  answer,  by  doing  our  part  of  the  work 
according  to  the  instructions  given  in  the  Word  of 
God.  Spiritual  results  cannot  be  produced  by 
unspiritual  and  immoral  agencies  and  means. 
When  men  want  to  reach  material  or  intellectual 
results,  they  put  forth  rational  efforts.  So,  if  we 
would  reach  spiritual  results  we  must  first  study 
the  principles  underlying  success,  and  then  put 
them  into  practice.  The  way  of  the  Lord  must 
be  prepared.  Revivals  follow  rational  prepara- 
tion for  their  coming.  But  one  in  ten  thousand 
realizes  what  preparation  is  often  necessary.  Mr. 
Moody  would  not  consent  to  conduct  a  special 
service  unless,  at  least,  one  month's  most  faithful 
preparation  should  be  made  in  the  way  of  ser- 
mons preached,  prayer  services  conducted,  and 
visitation  from  house  to  house.  I  have  been 
under  engagement  for  six  weeks  to  assist  in  a 
special  service,  having  given  instruction,  in  detail, 
as  to  the  preparatory  work,  and  yet,  when  I 
arrived  to  go  to  work,  the  pastor  had  not  even 
announced  from  the  pulpit,  or  through  the  press, 
that  there  would   be   a   special    service. 

THE   AGENCIES    EMPLOYED. 

The  first  part  of  this  preparation  should  be 
confined  to  the  human  agencies  to  be  used  in 
revival    work.    We   should     distinguish    between 


AND   A   REVIVAL.  489 

the  agencies  (the  Holy  Spirit  and  Christians)  the 
instrument  (God's  truth)  and  the  means  (of  which 
there  is  a  multitude),  used  in  securing  a  revival. 
The  Divine  agency  is  a  ''  constant  and  invariable 
power  working  toward  the  salvation  of  men,  not 
arbitrarily,  but  in  co-ordination  with  Divinely 
appointed  agents.  The  human  agency  is  an 
inconstant  and  variable  power,  sometimes  work- 
ing to  the  same  end,  and  sometimes  inactive, 
working,  too,  in  different  degrees  of  efficiency  in 
different  persons.  Whenever  the  human  agency 
meets  the  Divine  agency  in  co-operation,  there 
always  follows  a  revival." 

The  Holy  Spirit  is  the  prime  and  great  agent. 
Christians  are  secondary  agents,  some  of  these 
having  peculiar  offices  to  fill,  as  Paul  says  (Eph. 
4:11,12)  :  "He  gave  some  apostles,  and  some 
prophets,  and  some  evangelists,  and  some  pastors 
and  teachers,  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry  for  the  edifying  of  the 
body  of  Christ." 

PREPARATION   FOR  A   REVIVAL. 

By  preparation  for  a  revival  I  do  not  mean 
certain  human  arrangements,  but  the  bringing 
into  existence  certain  experiences,  and  states  in 
the  hearts  and  lives  of  Christians,  as  impel  to- 
ward and  secure  a  revival.  The  revival  should 
begin  at  home,  with  every  Christian.  On  the 
human  side  the  pastor  should  be  the  revival  center. 
It  should  be^iii  with  him.  He  stands  at  the  flood- 
gate of  saving  power.  His  hand  of  faith  should 
lift  the  flood-gate  and  let  the  blessing  on  the 
people.  The  revival  spirit  should  dominate,  and 
impel  him,  and  break  out,  in  the  grip  of  his  hand 

32 


490  FREVAILING    PRAYER 

the  flash  of  his  eye,  the  words,  tones  and  spirit 
of  his  conversation,  the  earnestness,  faith  and 
power  of  his  prayers,  and  the  adaptation  of  his 
sermons  (on  fire)  to  the  pressing,  paramount 
needs  of  Christians  and  sinners. 

Himself  prepared,  the  pastor  should  arouse 
his  Church  to  a  profound  and  soul-stirring  sense 
of  their  spiritual  condition  and  need,  and  Impel 
them  to  the  most  intense  and  earnest  effort  in 
personal  preparation,  and  persojial  effort  to  save 
souls. 

A   SIEGE. 

It  is  infinitely  important  that  it  be  well  under- 
stood by  all  that  the  effort  is  to  be  a  siege,  not 
to  be  lifted  until  the  enemy  surrenders,  whatever 
may  be  in  the  way.  An  effort  into  which  the 
pastor,  and  his  helpers,  do  not  put  all  there  is  of 
them,  and  all  they  can  get  from  God  —  hope, 
courage,  physical,  mental  and  moral  power,  and 
dogged  persistence,  will  result  in  a  victory  far 
less  than  is  possible. 

ANOTHER   IMPORTANT   FACT. 

There  must  take  full  possession  of  the  pastor 
and  his  helpers,  a  belief  —  a  faith,  "nothing 
wavering" — that,  by  the  help  of  God,  they  can 
have  what  they  will,  in  harmony  with  God's  will. 
Doubting  this  is  doubting  God.  It  paralyzes 
faith  and  activity,  and  makes  a  revival  Impossible. 
Remembering  that  "  the  battle  is  the  Lord's," 
that  "  our  sufficiency  is  of  God,"  that  "  faith  is 
the  victory  that  overcometh  the  world,"  and,  that 
faith  in  cyclonic  action  knows  no  defeat,  victory 
may  be  had.  The  giants  that  possess  the  land 
may  be  great,  but  God  is  greater  than  the  giants. 


AND  A  REVIVAL.  49I 

Any  pastor,    and    his   people,  who   will   pay   the 
price,  may  have  a  revival. 

WE   MUST   REALIZE   THE   NEED    OF   A   REVIVAL. 

In  order  to  a  proper  preparation  of  the  human 
agencies,  there  must  first  be  a  realization  of  the 
need  of  a  revival.  "  O  Lord,  I  beseech  Thee, 
send  now  prosperity !  '*  This  is  the  prayer  of 
one  who  had  been  surveying  the  situation — had 
been  feeling  the  pulse  of  the  Church.  We  need 
to  do  the  same.  In  many  instances  the  social 
meetings  are  neglected  or  abandoned.  Many 
persons  who  were  once  Christians,  do  not  even 
attend  public  worship ;  family  altars  are  broken 
down  ;  private  prayer  and  a  devout  study  of  the 
Word  have  been  given  up.  The  ungodly  are 
bold  and  aggressive  in  their  wickedness.  But 
these  are  not  the  disease  but  only  the  sy7nptoms 
of  it.  The  disease  is  deeply  seated  in  the  heart, 
God  only  can  reach  it  by  the  agency  of  the  Holy 
Ghost,  by  powerfully  reviving  backslidden  Chris- 
tians. This  preparation  must  be  personal.  With 
the  Psalmist  we  should  say  :  "  Create  in  me  a 
clean  heart,  O  God,  and  renew  a  ri^ht  spirit 
within  me.  Restore  unto  me  the  joy  of  Thy 
salvation,  and  uphold  me  with  Thy  free  Spirit. 
Then  will  I  teach  transgressors  thy  ways,  and  sin- 
ners shall  be  converted  unto  Thee." 

CHRISTIANS   MUST   HUMBLE   THEMSELVES. 

I  do  not  know  of  anything  that  will  restore 
confidence  in  the  hearts  of  sinners,  in  our  Chris- 
tian profession,  and  give  us  such  a  leverage  on 
them,  for  good,  as  this  humbling  ourselves  before 
them.  Said  a  brother  to  me  :  ''  Brother  Wigle, 
I  feel  that    I    ought    to   go  to  my  neighbors  and 


492  PREVAILING    PRAYER 

ask  their  forgiveness  for  my  neglect  of  their  soul 
interests."  He  did  so,  and  blessed  were  the 
results.  Especially  ought  this  to  be  done,  if  there 
has  been  a  difficulty  between  you  and  your 
neighbors  —  a  difficulty  k7iown  to  the  public.  This 
trying  to  fix  things  up  without  thorough  and 
honest  confession  and  reformation  to  the  bottom, 
is  healing  the  wound  but  skin-A^^"^,  while  the 
deadly  virus  of  unkind  feeling  and  sin,  unre- 
pented  of,  lies  deeply  buried  beneath.  If  we 
would  reform  to  the  bottom  we  must  confess  to 
the  bottom  ourselves.  When  pastor,  on  a  certain 
charge,  the  two  foremost  members  of  the 
Church,  were  persons  who,  for  several  years, 
had  been  bitter  antagonists.  Several  attempts 
had  been  made  to  reconcile  them,  but  proved 
abortive.  We  began  a  special  service.  It  ran 
about  two  weeks,  when  there  came  a  dead-lock. 
What  was  the  matter  ?  There  could  be,  and 
there  was,  no  question  as  to  the  difficulty  in  the 
way.  I  went  to  them  and  talked  with  them,  and 
told  them  that  they  were  in  the  way,  and  that 
unless  they  removed  the  obstruction  the  service 
would  close.  In  the  opening  season  of  prayer 
in  the  evening  service,  I  was  impressed  that  I 
should  call  thqse  two  brothers  by  name,  and  ask 
them  to  step  forward  to  where  I  stood  at  the 
altar  rail,  take  each  other  by  the  hand,  make 
their  confessions  to  God,  to  one  another  and  to 
the  people.  The  conviction  that  I  should  do  this, 
at  first,  was  not  sufficiently  strong  and  clear  to 
warrant  me  in  taking  such  a  step,  and  as  I  some- 
how felt  that  I  was  not  to  preach  that  night,  I 
said,  after  the  first  season  of  prayer  and  singing, 


AND  A  REVIVAL.  493 

"We  will  have  another  season  of  prayer." 
During  this  time  the  conviction  evidenced  that  it 
was  from  God,  and  I  said :  "  Lord,  I'll  do  it." 
Having  risen  from  our  knees,  I  called  the  two 
brothers  by  name,  and  asked  them  to  come  out 
of  their  pews  and  come  forward  before  the  con- 
gregation (a  church  full),  and  make  this  matter 
right.  One,  a  quick,  nervous  man,  was  on  his 
feet  at  once,  and  looked  across  the  church  to  see 
if  his  brother  had  responded  to  the  call.  The 
other  sat  till  a  second  call  had  been  given  him, 
when  he  slowly  arose,  and,  standing  for  a  few 
moments,  full  of  emotion,  the  tears  chasing  each 
other  down  his  face,  he  began  talking,  then 
walked  out  of  the  pew  and  met  his  brother  at 
the  altar  rail.  They  took  each  other  by  the 
hand,  broke  down  before  God  and  the  people. 
The  obstacle  was  out  of  the  way!  I  did  not 
have  to  preach.  I  did  not  have  to  exhort  sin- 
ners to  come  to  Christ.  All  I  had  to  do  was 
just  to  give  them  the  privilege,  and,  without  any 
hesitation,  they  came  forward,  broken  in  heart, 
and  contrite  in  spirit,  and  the  work  went  on 
until  one  of  the  greatest,  if  not  the  greatest, 
revival  followed  that  had  ever  been  known  in 
that  place. 

CHRISTIANS    MUST   DENY   THEMSELVES. 

They  must  lay  aside  all  personal  preferences 
and  enjoyments,  for  the  time,  and  give  them- 
r.elves,  so  far  as  possible,  solely  to  the  work  of 
soul  saving.  Everything,  in  the  way  of  socials, 
entertainments,  lectures,  concerts,  financial  plans, 
parties,  and  even  regular  services  that  do  not 
directly  aim  at  the  salvation  of   souls,   must,   for 


494  PREVAILING   PRAYER 

the  time  being,  be  laid  aside.  How  utterly  selfish 
Christians — Christians?  I  beg  pardon;  I  mean 
Church  members  are,  sometimes.  While  assist- 
ing in  a  service,  in  a  certain  town  in  Michigan, 
during  a  meeting  of  four  weeks  continuance,  with 
two  services  a  day,  except  Saturday,  a  father  and 
mother  with  five  or  six  comparatively  small 
children,  missed  but  one  or  two  of  the  services, 
rain  or  shine,  usually  bringing  the  children  with 
them.  Others,  converted  in  a  service  just  closed, 
nine  miles  distant,  drove  over  and  back,  a 
distance  of  eighteen  miles,  while  members  of  the 
Church  within  twenty  and  fifty  rods  of  the  church, 
seldom  attended. 

UNKIND   CRITICISM. 

Christians  must  keep  out  of  their  hearts  the 
spirit  of  unkind  criticism.  It  is  easy  to  find  fault. 
It  does  not  require  a  particle  of  grace  to  do  it. 
Backslidden  Church  members,  wicked  men,  and 
devils  are  full  of  the  spirit  of  fault-finding.  How 
often  a  word  of  adverse  criticism,  not  only  para- 
lyzes the  influence  for  good,  of  the  one  who 
utters  it,  but  throws  up  a  barrier  of  separation 
between  the  one,  of  whom  the  word  is  spoken, 
and  some  unsaved  soul,  who,  but  for  the  spoken 
word,  would  have  been  saved  through  the  influ- 
ence of  the  one  against  whom  it  is  spoken. 
Parents,  too  often,  thus  speak  of  the  pastor,  or 
some   one   else,  in  the  hearing  of   their   children. 

A   TEACHABLE    SPIRIT. 

If  Christians  assume  to  know  more  about 
conducting  a  special  service  than  the  pastor,  or 
helper,  distraction  and  defeat  will  result.  Christ- 
ians are  an  army.     The  conductor  of  the   meet- 


AND  A  REVIVAL.  495 

ing  IS  a  general.  He  is  supposed  to  know  better 
how  to  conduct  a  campaign  than  private  soldiers. 
At  least  he  should  have  a  fair  chance.  Those 
under  his  command  should  be  prompt  in  action 
— in  singing,  praying,  in  testimony  and  any  other 
work.  Alexander  conquered  the  world  "  by  not 
delaying."  Like  a  huge  beast  of  prey  he  unex- 
pectedly bounded  from  kingdom  to  kingdom, 
craunching  between  his  relentless  jaws,  the  bones 
of  dismembered  empires.  Take  the  enemy  by 
surprise,  and  by  storm. 

THE   BIBLE   AND   A   REVIVAL. 

The  Bible  must  be  kept  to  the  front.  A 
revival  in  which  this  is  not  done,  can  be  neither 
thorough  nor  genuine.  One  of  the  greatest  needs 
of  to-day  is  a  great  revival  of  Bible  study,  on 
our  knees/  The  great  instrument  God  uses  in 
saving  men  is  the  truth.  Paul  states  this  fact  in 
first  Corinthians  (1:21):  '*  It  pleased  God  by 
the  foolishness  of  preaching  (the  truth)  to  save 
them  that  believe."  If  the  plain  unvarnished 
truth,  presented  by  teachers  ''  full  of  faith  and 
power,"  will  not  bring  men  to  Christ,  we  may 
despair  of  their  salvation.  All  the  energies  o£ 
grace  are  communicated  to  the  soul  through  the 
channel  of  the  Word.  ''The  entrance  of  Thy 
words  giveth  light."  On  the  day  of  Pentecost 
Peter  proclaimed  the  truths  of  the  Gospel,  and 
thousands  were  convicted  of  sin,  and  cried  out  : 
**  Men  and  brethren,  what  shall  we  do  ? "  Not 
only  are  men  convicted  through  the  truth,  but 
*'  the  law  of  the  Lord  is  perfect,  converting  the 
soul."  "  Being  born  again,  not  of  corruptible 
seed,  but  of   incorruptible,  by  the  Word  of  Godl' 


496  PREVAILING   PRAYER 

and,  having  been  converted,  "  men  shall  not  live 
by  bread  alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God."  Young 
Christians,  *'  as  new-born  babes,  desire  the  sincere 
milk  of  the  Word,  that  ye  may  grow  thereby!' 
Sanctifying  grace  comes  to  the  heart  ''  through 
a  belief  of  the  truth!'  The  Lord  Jesus  prayed  : 
*'  Sanctify  them  through  Thy  truth  ;  Thy  Word 
is  truth  ; "  and  as  the  apostle  says  :  **  purifying 
their  hearts  by  faith" — by  faith  in  the  truth  as 
the  instrument. 

PREACHING  AND   PRAYER. 

Yes,  *'  It  pleased  God,  by  the  foolishness  of 
preaching,  to  save  them  that  believe;"  but  it  is 
preaching  *'  in  demonstration  of  the  Spirit  and  of 
power'  that  persuades  men  to  ''believe;"  and 
that  power  is  given  in  answer  to  prayer.  We 
can  have  the  clatter  of  the  telegraph  apparatus 
without  the  lightening  in  it ;  so  we  may  have 
preaching  that  is  a  mere  clatter  of  words  without 
any  of  God's  thunderbolts  in  it.  Direct,  forceful, 
all-sided  preaching- — 'Maw  and  gospel,  love  and 
wrath,  mercy  and  judgment,  eternal  life  and 
eternal  death,"  is  needed.  If  but  one  class  of 
truths  is  presented,  but  one  chance  to  succeed  in 
many  is  had.  All  preaching  should  be  aimed  at 
the  conviction  of  the  conscience,  capture  of  the 
judgment  and  surrender  of  the  will.  This  kind 
of  preaching  will  be  practical  and  eloquent. 

The  truth  should  come  through  a  heart  tremu- 
lous with  the  emotions  of  love  and  tenderness. 
Said  Lyman  Beecher :  "  The  mightiest  created 
power  in  the  universe  is  a  heart  on  fire  with  the 
love  of  God."    Said  Dr.  J.  O.  Peck:    "No  man 


AND  A  REVIVAL.  497 

is  fit  to  preach  on  hell  till  he  is  in  such  a  melt- 
ing mood  as  to  have  his  tears  hiss  on  the  burn- 
ing gates."  The  impression  must  be  made  that 
the  preacher  is  profoundly  and  passionately  in 
love  with  the  sin  blinded  and  perishing  sinner. 
This  does  not  mean  that  nothing  but  the  love- 
side  of  the  truth  shall  be  presented.  A  faithful 
portrayal  before  the  eyes  of  the  sinner,  of  the 
hellishness  of  sin,  the  exceeding  deceitfulness 
and  desperate  v^ickedness  of  the  human  heart, 
the  blasting,  blighting  and  damning  effect  of  sin 
on  a  human  soul,  and  the  eternal  doom  that 
awaits  the  finally  impenitent  in  the  world  to 
come,  may  be  the  expression  of  unutterable  love 
for  that  soul.  As  the  needs  in  the  case  require, 
the  preacher  should  hurl  the  awful,  red-hot,  hiss- 
ing thunderbolts  of  God's  threatened  anger  and 
judgments ;  again,  his  whole  being  should  flow 
down  in  tenderness  and  tears. 

WE     MUST     BELIEVE     IN     REVIVALS,     BEFORE     WE     CAN 
BELIEVE    FOR    THEM. 

How  is  it  possible  for  one,  who  believes  and 
reads  the  Bible,  not  to  believe  in  revivals  ? 
There  were  great  revivals  in  the  days  of  Moses, 
Joshua  and  David.  Think  of  the  great  revival 
in  Ezra's  time,  when  fifty  thousand  people  listened 
to  God's  Word  from  morning  until  midnight. 
All  Churches  believe  in,  and  conduct  revival 
services. 

PRAYER   AND   A   REVIVAL. 

Inasmuch,  as  almost  all  that  I  have  said  on 
this  subject  of  prayer,  directly,  or  indirectly,  may 
be  applied  tc  revival  efforts,  I  shall  not  dwell  at 


49S  PREVAILING    PRAYER 

length   on   prayer,   at   this   time,    as   a    means   to 
that  end. 

I  have  already  taught  that  prevailing  prayer 
IS  the  great  work,  on  the  human  side,  by  which 
a  revival  may  be  realized.  It  is  not  great  preach- 
ing that  we  want,  so  much  as  great  praying. 
Yet,  the  more  thorough  the  preparation  for  the 
pulpit,  other  things  being  equal,  the  more  cer- 
tainly will  God  revive  His  work.  When  once 
the  Church  is  set  on  fire  of  God  there  will  be  no 
trouble  about  the  unsaved.  The  fire  will  soon 
kindle  in  the  hearts  of  sinners  and  break  out  in 
a  '*  repentance  that  needeth  not  to  be  repented  of." 

ALL  NIGHT   IN   PRAYER. 

"A  precious  revival  had  burst,  as  it  were,  upon 
one  of  our  Churches,  to  the  surprise  of  most  of 
the  members  of  it.  They  were  not  expecting  it, 
or  prepared  for  it.  If  they  had  been  praying  for 
it  in  a  cold,  formal  way,  they  hardly  expected 
their  prayers  to  be  answered.  But  now  the  Lord 
was  manifestly  among  them,  reviving  His  people 
and  converting  the  impenitent.  How  should  they 
account  for  it  ?  True,  He  has  graciously  said : 
"Ask,  and  it  shall  be  given  you;"  but  they  had 
not  been  asking  in  a  way  that  authorized  them 
to  expect  such  a  blessing.  But  some  one 
has  been  praying,  if  no  more,  was  the  reply. 
And  so  it  was.  It  was  ascertained  that  one 
humble  woman  had  spent  a  whole  night  in 
prayer  for  the  very  revival  that  God  was  then 
giving  them.  How  precious  the  reward !  And 
have  we  none  among  us  at  this  day  to  feel 
enough  for  the  impenitent,  enough  for  the  glory 
of    God,    to    spend    all    night    in    prayer  ?    One 


AND  A  REVIVAL.  499 

night  ?  We  have  preaching,  and  that  which  is 
good,  and  perhaps  enough  in  general  of  it ;  but 
what  the  Church  now  seems  to  need  especially 
is  praying  on  the  part  of  the  members.  May 
they  become  so  burdened  with  the  worth  of  souls 
perishing  in  sin  that  they  cannot  rest  by  night 
or  by  day,  but  as  they  cast  their  burdens  upon 
the  Lord,  then  the  windows  of  heaven  will  be 
opened,  and  blessings  abundant  will  be  showered 
down  upon  us." — Presbyterian  Journal. 

Rev.  N.  Murray,  D.  D.,  relates  that:  "Late 
on  a  cold  November  night  I  was  retiring  to  rest. 
There  was  a  knock  at  my  door.  A  simple,  pray- 
ing, warm-hearted  man  was  introduced.  After 
a  brief  silence  he  thus  addressed  me  :  '  My  dear 
pastor,  I  have  come  to  tell  you  that  God  is  about 
to  revive  His  work  among  us.'  I  asked  him  why 
he  so  felt.  'I  went  into  the  stable,'  said  he,  'to 
care  for  my  cattle  two  hours  ago,  and  there  the 
Lord  has  kept  me  until  now,  and  I  Jeel  that  we 
are  going  to  have  a  revival.'  There  could  be  no 
doubt  as  to  his  sincerity,  and  that  was  the  com- 
mencement of  the  first  revival  under  my  ministry. 

**  A  few  years  after  an  aged  man  renowned 
for  piety,  came  to  my  study.  Though  poor  in 
this  world,  he  was  rich  in  faith.  In  prayer  he 
seemed  to  converse  with  God.  Said  he  :  'I  have 
called  to  say,  my  dear  pastor,  that  the  Lord  is 
in  the  midst  of  us,  and  we  shall  soon  see  the 
effect  of  His  presence.'  I  asked  the  venerable 
man  why  he  felt  so.  His  reply  was  as  follows : 
'  Since  twelve  o'clock  last  night  the  Spirit  of  God 
has  been  so  upon  me  that  I  have  not  been  able 
to  do  anything  but  pray  and   rejoice  in  the  pros- 


jdO  PREVAILING    PRAYER 

pect  of  a  blessed  refreshing  from  the  presence 
of  the  Lord.'  And  that  was  the  commencement 
of  the  first  revival    in  my  present  field  of  labor." 

A   REMARKABLE    INSTANCE. 

In  1857,  a  city  missionary  in  New  York^ 
bending  lowly  before  God  in  prayer  for  the  per- 
ishing souls  about  him,  pleadingly  cried  •  Lord, 
what  wilt  thou  have  me  to  do  ?  He  daily  reiter- 
ated the  cry.  His  earnestness  became  intense. 
His  faith  took  hold  of  the  promises,  and  he  rose 
to  the  expectation  that  hundreds  and  thousands 
would  be  converted  to  God.  He  had  no  idea 
how  this  would  be  brought  about.  He  resolved 
on  a  noon-day  prayer  meeting.  On  the  twenty- 
third  of  September  he  was  found  in  a  room  con- 
nected with  the  Fulton  Street  Chapel.  He 
waited  half  an  hour,  when  one  person  entered; 
shortly  after  another  came  in  ;  then  three  or  four 
others.  With  these  six  persons  the  meeting  pro- 
ceeded and  ended.  One  week  after,  in  the  same 
place,  another  meeting  was  held,  at  which  twenty- 
four  were  present.  The  Holy  Ghost  was  present 
too.  It  was  resolved  that  a  meeting  be  held  the 
next  day,  at  which  a  large  number  were  present. 
This  was  the  beginning  of  the  Fulton  Street 
daily  Noon-day  Prayer  Meeting.  The  room  soon 
became  too  small,  and  they  moved  into  the  mid- 
dle lecture  room.  God  moved  upon  the  people, 
and  soon  the  cry  of  the  penitent  was  heard. 
The  fire  spread.  Men  felt  impelled  to  pray,  as 
by  an  irresistible  impulse.  Christians,  without 
respect  to  denominational  distinctions,  rushed 
into,  and  filled  all  places  opened  for  prayer. 
The  union  of  Christians,  engaged  so  intensely  in 


AND    THE   WORD.  $01 

intercessory  prayer  struck  the  world  with  amaze- 
ment. It  was  felt  that  this  was  prayer  indeed. 
A  love  for  souls  sprang  up.  Sinners  felt  that  it 
was  awful  to  trifle  in  the  place  of  prayer.  It  was 
felt  that  Christians  obtained  positive  and  direct 
answers  to  their  prayers,  and  when  they  united 
to  pray  for  any  particular  person  that  person 
was  sure  to  be  converted.  The  spirit  of  prayer 
increased,  and  .in  the  fifth  month,  from  the  begin- 
ning, prayer  meetings  were  held  in  churches, 
theatres,  court  rooms,  public  halls,  workshops 
and  tents ;  where  crowds  attended  and  filled  the 
places.  The  interest  rapidly  spread  to  other 
cities — Boston,  Baltimore,  Washington,  Richmond, 
etc. — until  the  whole  land  received  the  rain.  The 
most  hopeless  and  forbidding,  were  brought  under 
its  almighty  power  and  saved.  It  is  said  that  the 
times  of  Wesley  and  Whitefield  were  character- 
ized by  powerful  preaching ;  but  this  was  a  time 
of  earnest  and  powerful  prayer!  Yes,  but  the 
times  of  Wesley  and  Whitefield  were  times  of 
powerful  preac/mig'y  because  of  the  powerful  pray- 
ing behind  the  preaching ! 

EASIER   IN   SOME   CASES    THAN    IN    OTHERS. 

No  question  but  that  it  is  much  easier  to 
secure  a  revival  in  some  communities  than  in 
others,  at  a  given  time,  though  a  revival  may  be 
had  in  any  community  at  any  given  time.  Cer- 
tain circumstances  and  conditions  being  present, 
make  it  easy  to  reach  results,  viz,\  If  there  has 
not  been  a  revival  for  some  time,  if  Christians 
are  fully  consecrated  to  God,  full  of  faith  and 
power,  and  united  in  their  effort.  The  following 
will  illustrate,  related  to    me   by  the  Rev.  Time- 


502  PREVAILING   PRAYER 

thy  Edwards  of  Norway,  Michigan.  In  the  year 
1864,  in  the  township  of  Orange,  there  being  no 
organized  body  of  Christians,  three  souls,  a  man 
and  two  women,  began  a  little  prayer  meeting  in 
the  school-house  on  Thursday  evening  after  the 
close  of  the  school.  The  fact  that  there  was 
such  a  meeting  became  known  to  the  commu- 
nity, and  a  Mr.  Ritenberg,  whose  wife  was  one 
of  the  three  praying  souls,  thinking  to  have  a 
little  sport,  went  to  the  school-house,  but  instead 
of  entering,  stood  outside,  unbeknown  to  the  wor- 
shipers, to  listen.  To  his  surprise,  the  man 
inside  earnestly  prayed  for  Mr.  R.  by  name. 
Then  the  wife  of  the  praying  man  led  in  prayer, 
and  she  too  prayed  for  Mr.  R.  by  name.  Then 
the  wife  of  Mr.  R.  engaged  the  ear,  and  love, 
and  power  of  Him  who  had  said  :  ''Ask  and  ye 
shall  receive."  With  choked  voice  and  stream- 
ing eyes  she  earnestly  besought  God  to  save  her 
husband.  His  heart  was  smitten,  and  he  who 
came  to  make  sport,  went  away  to  pray  for 
himself  too,  and  the  next  Thursday  evening 
-there  were  four  praying  souls  in  the  place  of 
worship.  The  work  went  on  till  there  were  about 
one  hundred  converted,  and,  at  one  time,  seventy- 
two  were  organized  into  a  society.  This  work 
was  carried  forward  without  the  assistance  of  a 
minister  of  the  Gospel,  except  that  Mr.  Edwards, 
then  a  young  man  clerking  in  a  store  in  Ionia, 
went  out  and  preached  to  the  people  on  Sunday 
afternoon.  The  foregoing  statement  confirms  two 
facts,  (i.)  That  where  there  has  been  no 
revival  for  many  years  ^ — hence,  a  great  spiritual 
dearth  —  it  is  easy  to  secure  a  revival.     (2.)    That 


AND   A    REVIVAL.  5O3 

prayer  is  the  great  and  most  important   means  to 
be  used  in  securing  a  revival. 

NOT    "sometime"    but   "  NOW." 

O  Lord,  I  beseech  Thee,  send  now  prosperity!" 
As  long  as  Christians  say,  *'  Sometime  v^e  will  have 
a  revival,  and  souls  saved,"  so  long  the  unsaved 
will  say,  '' Someti77ie  we  expect  to  become  Christ- 
ians." As  Christians  narrow  the  time  down  to 
the  present  moment,  so  sinners  will  narrow  the 
time  of  their  surrender  to  God,  down  to  the 
present  moment  ;  and  when  Christians  have  com- 
plete faith  the  ungodly,  in  their  hearts,  surrender 
— give  up. 

THE  BURDEN  TRANSMUTED  AND  TRANSFERRED. 

When  in  prevailing,  intercessory  prayer,  the 
burden  of  soul  on  Christians,  for  sinners,  is 
rolled  off,  by  faith,  on  God,  then  God  transmutes 
the  burden  of  soul,  of  believers,  into  a  burden  of 
conviction,  and  rolls  it  on  the  consciences  of  sin- 
ners. Soul  burden  is  spiritual  birth  labor,  and 
until  this  labor  is  passed,  by  an  act  of  mighty 
faith,  souls  will  not  be  born  again,  and  the 
quicker  it  is  do7ie  the  better^  before  the  strength 
of  Christians  is  exhausted,  by  protracted  labor. 

WORK   OF   PRAYER  AND   OTHER   CHRISTIAN   WORK. 

As  I  have  delivered  a  whole  lecture  on  prayer 
and  personal  effort,  and  briefly,  in  others,  spoken 
of  praying  and  working,  I  will  need  to  say  but 
little  on  these  subjects,  in  this  lecture. 

The  closest  relation  subsists  between  the  work 
of  p7'ayer  and  other  Christian  work — effectual 
prayer  and  effectual  work !  Great  faith  in  God 
and  slothfulness  in  God's  harvest-field  are  never 
coupled  together  in  the  same  life. 


504  PREVAILING   PRAYER 

PRACTICAL. 

What  opportunities  have  3^ou  had  for  speak- 
ing to  your  unsaved  friends  ?  Have  you  im- 
proved them  ?  Have  you  done  this  kind  of  work 
so  faithfully,  that,  so  far  as  your  own  personal 
effort  is  concerned,  no  sinner  can  say:  ''No  man 
cared  for  my  soul  ? " 

Do  you  want  a  revival  ?  Do  you  want  a  great 
revival  ?  Do  you  want  a  revivat  more  than  you 
want  anything  else?  We  profess  to  be  Christians 
— Christ-like.  ''Christ  liveth  in  me" — seated  on 
the  throne  of  the  inner  kingdom  of  my  being, 
and  so  dominates  and  controls  every  thought, 
word,  motive,  emotion  and  volition  that  I  love 
sinners,  in  my  measure,  as  Christ  loved  them, 
and  am  ready  to  work  and  die  for  them,  if  need 
be,  as  Christ  loved  and  died  for  them.  What  a 
wealth,  of  everything  good,  is  symbolized  by  that 
word.  Christian !  Who  is  worthy  to  bear  it  ? 
Who  dare  to  lift  his  hand ! 

I  repeat :  "  Do  you  want  a  revival  more  than 
you  want  anything  else  ?"  More  than  you  would 
want  to  save  imperiled  human  life — the  life  of 
your  dearest  friend  ?  Do  you  want  a  revival  so 
much  that,  as  far  as  possible,  you  will  make 
everything  else  bend  to  it  ?  "  Red-hot  coals  will 
kindle  a  fire  wherever  they  fall ! "  Will  you  pray 
for  a  revival  ?  Will  you  pray  for  it  without  ceas- 
ing ?  Will  you  pray  for  it  until  God  ansv/ers 
you  ?  Will  you  pray  for  it  until  it  is  realized  to 
the  utmost  possible  degree  ? 

WHERE    HAST  THOU   GLEANED    TO-DAY  ? 

,"  Burdened  gleaners,  thy  sheaves  I  see  ; 
Indeed,  thou  must  a-weary  be  ! 
Singing  along  the  homeward  way, 
Glad  one,  where  hast  thou  gleaned  to-day  ?  " 


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